'^V 


>^, 


'^ 


v\>x\\^^i 


ot  *e  ^hfo^ioif  ^^^^^. 


PRINCETON,  N.  J. 


''^A 


Presented  by  Mr.  Samuel  Agnew  of  Philadelphia,  Pa. 


Agnczu  Coll.  on  Baptism,  No. 


''em 


l^irOMASBEVErllDGEl 


,(<^:-uii\  \ 


1jE^§ 


iPiiEa^AXT  aKi>  iKTi^^ES^EiKe, 


VTOS   TffB 


ALL-IMPORTANT  miESTlON 


fts 


CHURCH  GOVEHNMENT, 


WHAT  ARE  TBE  LEGITIMATE  TERMS  OF  ADMlSSIOJ^Ti^^ 


VISIBLE  CHURCH  COMMUNION? 


Pastor  of  the  Associate  Reformed  Presbyterian  Church  in  LexingloUj  Kjfi 


LEXINGTON,  KY. 

PRIJYTED  FOR  THE  AUTHOR, 


Zfnit^d  Utates  of  America,        \  ^g- 
District  of  Kentuchff'  S 

JLJE  it  remembered  that  on  the  ninth  day  of  June,  in  the  }'ear  of  ouP 
Xord  1819,  and  in  the  43d  year  of  the  Independence  of  the  United 
States,  ADAM  RANKIN,  ot  the  said  district,  hath  deposited  in  this 
office  the  title  of  a  book,  the  rig^iL  whereof  he  claims  as  author,  in  the 
following  words  and  figures,  (to  wit.) 

"Dialogues,  pleasant  and  interesting,  upon  the  ull-important  question 
<'in  church  government,  uliat  are  the  legitimate  tc'vms  of  admission  to 
••'visible  church  communion?  By  Adam  RAXKisf,pa3tor  of  the  Associate 
♦'Reformed  Presbyterian  church  in  Lexington,  Kentucky." 

In  conformity  to  the  act  of  Congress  of  the  United  States,  entitled 
"an  act  for  the  encouragement  of  learning,  by  securing  the  copies  of 
Maps,  Charts  and  Books  to  the  authors  and  proprietors  of  such  copies, 
during  the  times  therein  mentioned,"  and  also  an  act,  entitled  "an  act 
suplementary  to  an  act  for  the  encouragement  of  learning  by  securing 
the  copies  of  Maps,  Charts  and  Books  to  the  authors  and  proprietors  of 
such  copies,  during  tlie  time  therein  mentioned,  and  ex'endivig  the 
benefits  thers.wf,  to  the  aclii  Of  designing,  engraring  and  etching,  his- 

JOHN  H,  HANNA, 

Clark  of  the  District  of  Kcntuckii, 


PART  I. 

SCENE  IN  THE  CITY  OF  NEW-YOUK; 

PERSONS  OF  THE  DIALOGUE, 

A  Professor  of  Theology; 

His  Session; 

A  Dutch  Female; 

Cara^  the  Professor's  wife,  and 

Adult  Sons  and  Daughters; 

A  Doctor  of  Divinity,  and  "i 

The  joint  Session  of  both  the  Doctoral 

PART  II. 

SCENE  IN  THE  CITY  OF  PHILADELPHIA! 

PERSONS  OF  THE  DIALOGUE. 

The  Professor  of  Theology,  and 

A  You7ig  Man,  an  elder  in  his  Sessio7i,  and 

His  Student,  now  on  trial  for  holy  office. 

The  Professor  is  a  thorough-bred  divine,  second  to  none 
in  pulpit  eloquence,  long  a  professor  of  theology  Avith  great 
eclat;  but  whether  from  nature,  or  habit  contracted  in  his  of- 
fice, is  somewhat  overbearing. 

His  antagonist,  named  William,  is  a  youth  of  handsome  a- 
bilities,  natural  and  acquired;  in  modesty  pays  due  respect 
to  his  minister,  professor  and  antagonist}  but  to  no  man  wiE 
sacrifice  his  zeal  for  truth* 


PREFACE. 

Candid  Reader, 

Although  the  author  of  these  sheets  is  decidedly  op- 
posed to  a  work  entitled  "a  plea  for  sacramental  com- 
munion UPON  CATHOLIC  PRINCIPLES,"  written  by  a  certain  D. 
D.  he  is  far  from  presuming  equality  with  him  in  talents: 
but  "there  is  a  spirit  in  man,  and  the  inspiration  of  the  Al- 
mighty giveth  him  understanding:"  by  which  he  is  con- 
strained to  speak  out.  He  cannot  accept  any  man's  person, 
neither  give  flattering  titles  wnto  man,  whether  he  be  great 
o»  small.  He  will  defend  his  principles,  especially  if  he  ap- 
preciate them,  as  Luther  did  truth;  of  which,  he  says,  one 
grain  is  of  more  value  than  heaven  and  earth:  and  he  said 
well,  for  without  truth,  they  would  no  more  avail  him,  than 
the  world  would  a  man  who  should  gain  it,  and  lose  his 
own  soul.  Though  Doctor  Clark  complained  there  were 
many  in  his  day,  who  had  not  as  much  care  for  their  princi- 
ples as  the  angel  had  for  Peter's  sandals,  we  have,  as  they 
liad,  some  who  are  not  willing  to  give  up  the  palm  so  cheap  , 
Though  the  author  is  uld,  iiifiriii,  and  utterly  insufficient  for 
sword  or  bow,  (1)  the  fire  of  his  wonted  zeal  aroused  him  to 
gird  on  his  armour,  when  he  beheld  a  challenge  from  his 
antagonist,accompanied  with  as  many  irritating  provocations 
as  attended  Goliah's  defiance  of  the  armies  of  Israel,  saying 
he  would  prove  from  authentic  facts,  that  sacramental  com- 
munion, on  catholic  principles,  is  agreeable  to  the  faith,  and 
practiceof  the  church  of  Christ,  from  the  day  of  Pentecost 
to  the  present  time,  with  a  few  local  and  party  exceptions. (2) 
So  widely  different  is  the  fact,  which   the   author  trusts  he 

(1)  Forte  meum  si  quis  te  percunctabitur  aevum, 
Mesexagiiita  quarta  que  sciat  implevisso  martios. 
(2)  Plea,  pag-e  4. 


[  yi-  ] 

Avill  manifest  to  his  readers,  that  there  never  has  been,  aii4 
indeed  never  could  have  been,  such  a  communion  since  the 
death  of  the  apostles  to  the  present  hour. 

The  Doctor  alledgcs  that  for  one  cJu'istian  to  refuse  com- 
munion with  another,  is  to  excommunicate  that  christian, and 
tlic  church  to  which  he  belongs;  "and  that  it  is  so  desperate 
an  assault  upon  the  sense  of  consistency — such  a  Leviathan 
of  a  paradox,  that  the  faculties  of  poor  human  nature  sink  be- 
neath it."  The  author  acknowledges  there  isbut  one  church, 
over  which  Christ  is  head,  and  that  beholds  continued  com- 
munion with  her,  which  forms  an  everlastinp;  bond  of  union 
f.monj^  all  her  members.  But  as  to  those,  who  keep  the 
fruits,  there  are  many,  there  Avcre  seven  in  Asia,and  church- 
es in  Galatia.  Now  he  acknowledges  there  arc  many  church- 
es in  the  world,  which  he  can  recognise  to  be  churches  vT 
Christ  Jesus,  with  v/hom  he  cannot  hold  visible,  sacramen- 
tal communion.  (1)  It  is  often  the  case,  that  a  church  of  Je- 
s;us  Christ  has  prophets  daubing  with  untempered  mortar, 
eecing  vanity,  divining  lies;  building  upon  this  foundation 
gold,  silver,  precio\is  stones,  wood,  hay  and  stubble.  Is  he 
bound  by  any  law,  human  or  divine,  to  receive  such  with 
him  into  the  highest  act  of  communion,  and  bid  them  God 
speed?  The  purest  church  has  sufficient  to  answer  for,with- 
out  making  the  sjns  of  other  churches  her  own.  If  he  can- 
not believe  wdth  them  ia  articles  of  faith,  if  he  cannot  have 
fellowship  with  them  in  government,  worship  or  discipline, 
how  can  he  swear  fealty  tothem  at  the  Lord's  table,  for  one 
half  hour,  and  ni^ver  afterwards  knov/  them  any  more  than  if 
they  were  Gentiles! 

Sacramental  communion  is  a  blending  of  souls  and  spirits 
into  one  law,  in  faith,  in  love,  in  practice  and  reciprocal  in- 
terest, so  that  if  one  member  rt'joicc,  all  the  members  re- 
joice, if  one  suffer,  all  suffer,  if  one  receive  that  which  is 
good,  it  is  common  to  all.     "Nor  is  it    possible,  if  they  ai-o 

(1)  John  ;c,  16,  Otiier  sheep  I  have, which  arc  not  of  this  fold. 


C  vii.  ] 

truly  persuaded  that  God  is  a  common  father  to  them  all 
and  Christ  a  common  head,  but  that  being  united  in  brother- 
ly love,  they  should  mutually  communicate  their  advantages, 
one  to  another."  They  have  no  rest  but  in  love,  no  pleasure 
but  in  communicating  and  receiving  iomething.  They  de- 
light in  fellowship,  as  wisdom  with  the  sons  of  men.  He 
must  love  his  branch  of  Christ's  church,  and  all  othei-s  as 
far  as  he  can  know  them;  as  Christ  loved  her,  when  he  gave 
his  life  for  her.  Although  he  can  pray  for  all,  known  or  un- 
known, it  is  more  convenient  for  him  to  hold  visible  commu- 
nion witk  his  professed  confederates  than  with  strangers,  con- 
cerning whose  principles  and  practice  he  was  "never  in  pro- 
vidence called  to  inform  himself.  He  lives  among  hi-  peo- 
ple. The  Doctor  thinks  the  Anti-sectarian  practice  would 
be  of  infinite  advantage  to  the  surrounding  world:  his  oppo- 
nent thinks,  that  until  there  is  such  a  reform  in  principle,  as 
never  has  been,  it  would  be  as'dangerous  in  the  civil  polity, 
as  in  the  church.     It  was  a  combination  of  clergymen,  who 

were  as  mighty  hunters  after  power  as   Nimrod  before    the 

Lord,  who  built  the  see  of  Rome. 

Now,  candid  reader,  that  I  may  not  be   further  tedious,  I 
affectionately  commend    you  to  God,  and   the   word   of  hi'i 

grace,  who  is  able  to  build  you  up,  and  give  you  an  en- 
trance among  them  who  are  sanctified:  and  at  the  same  time, 
I  dedicate  this  fruit, as  Hannah  did  her  Samuel — for  this  child 

I  prayed,  and  the  Lord  hath  given  me  my  petition,  which  I 

asked  of  him;  therefore,  also,  I  have  lent   him   to  the  Lord, 

as  long  as  he  liveth  he  shall  he  the  Lord's.     Go  my  son,  (1) 

I  send  you  as  a  lamb  among  wolves,  be  as  wise  as  a  serpent 

and  as  hamnless  as  a  dove. 

They  will  say  all  manner  of  evil  against  you,  for  my  sake. 

But  blessed  are  ye  if  you  bear  reproach  falsely  for  the  sake 

of  purity,  and  its  successor,  peace. 

(l)Fugc  quo  descenders  g-estis,  Hor.  2J,  Epis. 


[  viii.  ] 

If  they  deride  your  title,"Dialogucs,  plcasaiil  and  interest.' 
ing,"  as  some  have  already  done;  tell  them  your  father  took 
the  name  from  the  example  of  the  book  of  Job,  the  song  of 
Solomon,and  Harvey's  defence  of  imputed  righteousness.  If 
they  deride  j'ourmodc,  as  dramatic,  because  of  the  various 
scenes,  tell  them  he  caught  the  example  from  the  revelation 
of John. 

If  they  complain  you  are  a  dear  penny\vorth,tell  them,  that 
may  be,  but  your  father  is  not  yet  assured  of  a  reimburse- 
ment; but  that  if  he  finds  the  merchandise  good,  he  intends, 
by  the  aid  of  him  who  made  a  woman  out  of  a  rib,  to  form  for 
vou  an  help-mate,  in  vindication  of  the  Lord's  song,  vulgar- 
ly called  the  old  psalms,  by  those  who  forsook  the  Lord's 
house  because  they  were  sung  in  it:  in  order  if  possible  to 
excite  them  to  learn  to  sing  the  song  of  Moses  and  the  Lamb 
in  the  church  triumphant,  and  if  he  can  afford  it,  he  will  give 
thciu  a  better  bargain. 


DIALOGUES,  <^c. 


DIALOGUE  I.— PART  I. 

Scene, IN  the  city  of  New-York.' 

Persons  of  the  dialogue — A  professor  of  theology 

and  his  session. 

Dr.  My  father  is  dead, and  I  am  risen  uptliis  day 
to  till  bis  place;  blessed  be  God  who  accounted 
me  a  Professor  worthy  of  this  holy  office.  Whea 
David,  and  David's  Lord  came  to  the  throne,  they 
purged  the  floor  of  the  chaff,  which  their  predeces- 
su's  had  collected.  Neither  my  father,  nor  any  of 
our  fathers  since  the  days  of  the  reformation,  have 
ever  yet  arrived  at  the  perfection,  which  I  wish  to 
attain.  In  their  days,  they  had  to  contend  with 
the  beast  of  Italy:  our  days  resemble  the  peaceful 
reign  of  Solomon.  In  theirs,  they  could  not  do 
the  things  that  they  would,  for  fear  of  the  enemy: 
in  ours,  we  sit  under  our  own  fig-tree,  and 
under  our  own  vine,  and  there  is  none  to  make  us 
afraid.  God  has  brought  us  to  a  goodly  land,  flow- 
ing with  milk  and  honey;  and  blessed  us  with 
every  immunity  he  ever  promised  iiis  church. 
Now  it  is  our  place  to  shake  both  earth  and  heaveoj 

that  we  may  remove  those  things  that  are  shaken; 

B 


1 1^  ] 

as  of  thm^a  that  are  made;  that  the  tilings  whicli 
cannot  be  sliaken  may  remain.  Thereforej  Ave  re- 
ceiving a  kingdom  which  cannot  be  moved,  let  as 
have  grace  \vherel)y  we  may  serve  God  acceptably, 
with  reverence  and  godly  fear;  for  guf  God  is  a 
consuming  fire. 

JKlder  Eli.  Sir,  T  am  this  day  three  score  and 
ten  years  old,  and  have  served  the  church  in  the 
character  of  a  ruling  Elder,  with  your  father,  from 
his  youth,  I  was  ever  with  him  in  all  his  afflic- 
tions and  temptations,  which  befel  him  in  the  king- 
dom, and  patience  of  Jesus  Christ.  More  than  a 
thousand  times  have  we  taken  sweet  counsel,  going 
up  to  the  house  of  the  Lord.  He  was  my  right 
eye.  I  never  found  an  error  in  his  doctrine,  nor  a 
blemish  in  his  government;  and  f  conceive  he  has 
left  little  chaff  in  the  floor  for  his  son  to  purge  out. 
I  tremble  for  the  ark. 

Dr.  1  grant,  my  father  was  honest,  able  and 
^ise,  and  faithfully  did  the  work  of  an  evangelist; 
but  wisdom  is  not  always  with  the  aged,  nor  has 
the  church  yet  risen  to  the  zenith  of  her  perfection. 
As  Joshua  said  to  Israel,  there  remaineth  yet  very 
much  land  to  be  possessed.  My  father  did  his 
best,  in  his  day,  and  must  be  canonized  among 
the  saints.  But  you  know  there  were  many  things 
David  could  not  do,  which  he  left  for  his  son  Solo- 
mon to  accomplish.  What  we  have  attained,  let 
us  hold  fast,  and  occupy  our  talents  that  we  may 
go  ou  to  perfection^  and  that  we  may  give  a  good 


[11] 

raceouufc  of  our  stewardship  wlien  we  shall  render 
up  our  accounts. 

You  know  brethren,  that  when  onr  worthy  re- 
formers came  forth  from  the  street  of  the  great 
city,  wliich  is  spiritually  called  Sodora,  and  Egypt., 
where  also  our  Lord  was  crucified;  they  wisely 
carried  with  them  a  few  of  the  customs,  rites  and 
ceremonies,  which  were  comparatively  innocent^ 
that  they  might  not  make  an  impassible  gulphj 
between  themselves  and  those  they  left  behiudj 
that  they  might  deal  mercifully  with  them  as 
brethren^  and  allure  them  to  do  as  themselves  had 
done.  And  from  that  day  to  this  there  have  been  so 
many  Elis,  who  tremble  for  the  ark,  that  the  best 
divines  could  not  do  as  they  would.  The  conse- 
quence is,  that  the  yoke  of  bondage,  which  neither 
we,  nor  our  fathers  were  able  to  bear,  lies  on  the 
neck  of  the  young  disciples.  Where  our  father 
made  the  yoke  heavy:  I  intend,  througli  the  grace 
of  God,  to  make  it  light.  Because  "his  yoke  is 
easy,and  his  burthen  is  light;"  and  God  forbid  that 
J  should  be  found  binding  burdens  1  would  not 
touch  with  one  of  my  fingers.  This  was  an  ancient 
practice  of  all  the  fathers  of  tradition,  and  it  will 
be  the  never-ending  foible  of  all  those,  who  depart 
from  the  gentle  and.  simple  institutions  of  our  Lord 
Redeemer. 

IsacJiar.  (This  Isachar  had  been  long  a  ruling 
«lder;  he  was  a  wise  uiau,  and  knew  what  Israel 


[  13] 

ought  to  do  in  times  oftroublcx  He  s^akc  ancl 
said;)  Sir,  there  is  nothing,  which  tan  be  proved, 
and  supported  from  divine  authority  a-  ameliorat- 
ing the  condition  of  this  church;  to  whi-.  h  I  shall 
not  say  Amenx  notwithstanding  my  former  prepos- 
sessions. But  as  ye  ,  '  am  ignora.  t  what  can  be 
added  or  taken  away,  without  defacing  the  beauty, 
and  splendor  of  the  housie  of  CTod. 

Dr.  Brethren,  you  know  there  was  a  heavy  bur- 
den lay  on  my  father,  and  the  church  under  his 
care,  which  took  its  rise  accidentally:  and  n«  tfrom 
any  divine  warrant;  to  connect  fast  days,  and  days 
of  thanksgiving;  with  the  sacrament  of  the  Lord's 
Suppei.  Every  thing  is  beautiful  in  its  season,  but 
it  is  not  beautiful  to  connect  fast  days  and  feast  days. 
It  is  an  absurdity  in  nature  and  cannot  be  support- 
ed. The  administration  of  the  Lord's  supper  is  an 
ordinary  duty:  fasting  is  an  occasional  or  exfra<  r- 
dinary  duty.  To  connect  them  is  absurd  and 
insupportable.  Again,  your  pompous  parade  of 
holidays,  and  the  august  assemblies  collected  by 
them,  have  a  tendency  to  fill  the  tender  roes  and 
the  young  harts  with  such  awful  terror,  as  pre- 
vents many  from  communing;  and  disqualifies 
more  for  the  familiarity  they  would  otherwise  enjoy. 
This  sounding  of  trumpets,  and  calling  on  multi- 
tudes to  days  of  fasting  and  pv  -y.u',  carries  in  it 
such  an  ostentatious  show  of  pomp  and  parade,  as 
is  oppugnant  to  invisible  christian  communion. 

Mlder  Isachar.  Sir,  if  the  practice  is  accidental, 
it  cannot  be  warranted,  and  nothing  is  further  re- 


[  13  ] 

moved  from  the  associate  reformed,  than  to  insti- 
tute ordinances  of  human  device.  If  I  could  be- 
lieve it,  1  would  never  have  another  fast  on  such 
an  occasion.  But  whether  from  practice  or  from 
divine  authority,  I  have  acquired  my  impressions, 
I  must  confess  I  have  felt  a  religious  obligation,  to 
keep  our  appointed  fasts  and  feasts,  at  the  same 
times.  Whether  1  shall  be  able  to  give  a  ratio- 
nal, or  scriptural  account  of  my  impression. so  as  to 
satisfy  my  brethren,  must  be  left  to  the  event.  But 
I  shall  offer  the  following  thoughts. 

1.  The  nature  of  this  ordinance  is  such,  that  unless 
1  wash  my  hands  in  innocency,!  cannot,  I  dare  not, 
encompass  his  altar.     If  my  brother  have  aught, 
(much  more  my  maker,)  I  stand  debared.     If  Ir^^ 
gard  iniquity  in  my  heart,   although  never  brouglit 
into  overt  act,  the  Lord  will  not  regard  me.     If  I 
come  without    self  examination  of  my  faith,  love, 
repentance,  and  new  obedience,  not  discerning  the 
liOrd's  body,  torn  into   the  integral  parts    of  body 
and  blood,   till  there  was  no  place  for  the  soul,  I 
come  to  eat  and   drink    damnation    to  myself,  and 
may  be  justly  doomed  to  spend  my  wretciied,  mis- 
erable years  in  sickness,  poverty  of  spirit,and  blind- 
ness of  mind;  till  my  carcase  fails  in  the  wilderness. 
Now,  if  the  nature  of  the  ordinance,   calls  for  an 
examination  of  myself,  as  cannot  be  denied,     I  see 
there  w  ill  be  a  double  call  for  preaching,  praying, 
and  fasting. 

2.  There  is  no  work  more  difficult  for  us^  thaa 


[  "3 

a  strict  scrutiny  of  our  own  hearts:  there  is  no  ap- 
pointed aid  more  effective,  than  the  pulpit  means, 
of  declaring  to  us  our  sins,  and  the  plagues  of  our 
own  heart.  A  Boanerges  in  fifteen  minutes  may  do 
more  execution,  for  bringing  forth  the  monster,  and 
gaining  our  hearty  consent  to  slay  the  once  be- 
loved sins  before  our  eyes,  than  a  thousand  men, 
while  at  their  claily  employment,  Mould  do  in  a 
month.  Then  the  most  efficient  aid  in  our  hardest 
work  is  ministerial:  but  this  work  calls  for  prayer, 
and  not  only  secret,  but  what  is  more  effectual:  '"is 
avy  sickf  let  him  send  for  the  elder^  and  let  him 
jpray  over  him,  anointing  him  icith  the  oiV^  of  spi- 
ritual instruction  ^^and  the  prayer  of  faith  shall 
save  the  sick,  and  if  he  have  committed  sins  they 
shall  be  forgiven  him.''  But  it  may  be  said, 
James  speaks  of  bodily  indisposition.  Granted. 
That  which  was  a  cure  for  the  one,  will  not  be  bad 
for  the  other,  "f/te  effectual,  fervent  prayer  of  a 
righteous  man  availeth  much.''  But  agaui,  to  do 
this  most  arduous  work,  I  need  to  afflict  my  soul, 
lest  it  sleep,  instead  of  work;  and  the  appointed 
means  David  used,  were  tears  and  fasts,  that  the 
enemy  turned  to  his  shame;  and  as  there  is  com- 
munion in  the  ordinance,  there  ought  to  be  com- 
munion in  the  fasting:  and  by  this  mode  of  reason- 
ing, there  ought  to  be  a  congregational  fast.  Again, 
the  consequence  of  examination  is  conviction,  this 
calls  for  repentance,  the  best  outward  aid  is  minis- 
crial.     John  came  preaching  repentance,  this  pre- 


C  15  ] 

daces  godlj  sorrow,  Aveeping.  and  wailing,  hu- 
mility and  self  denial.  [Dan.  10.  S3.]  ~*Iu  those, 
days,  I,  Daniel,  was  inouriiing  three  full  weeks:  I 
ate  no  pleasant  bread,  neither  came  flesh  into  my 
mouth,  neither  did  1  anoint  myself  at  all,  till  the 
three  whole  weeks  were  fulfilled."  [Ps.  50.  5.] 
T/iouf^edest  them  with  the  bread  of  tears,  and, 
giveth  them  tears  to  drink,  in  ^reat  measuri^;  my 
heart  is  smitten  like  grass;  so  that  I  forget  to  eat 
1)17)  bread.  I  have  eaten  ashes  like  bread,  and 
mingled  my  drink  ivith  weeijingJ^  Ministerial 
aid  is  needed,  to  preach  to  the  broken  hearted  and 
grieved  spirits,  gospel  consolation.  But  sacra- 
mental occasions  call  for  mourning,  when  we  look 
upon  him  whom  we  have  pierced,  no  outward  mean 
is  more  effectual  to  produce  this  discovery,  than 
ministerial.  Paul  gloried  in  nothing  more  than  in. 
preaching  Christ  crucified:  he  desired  to  know  noth- 
ing else  amongst  his  people,  so  there  is  no  employ- 
ment more  proper  for  us  upon  those  occasions,  than 
bitterness  of  spirit.  When  Hannah  wept,  she  did 
not  eat;  nor  did  she  drink  wine,  nor  strong  drink^ 
like  the  sons  of  Belial.  Therefore,  fasting  is  natu- 
rally connected  with  this  ordinance,and  so  is  public 
fasting.  Again,every  communicant  becomes  a  min- 
ister of  the  New  Testament,  not  of  word  and  doc- 
trine; but  of  acts,  and  deeds,  and  they  must  be  set 
apart  for  it  by  fasting.  As  they  ministered  to  the 
Lord, and  fasted,  the  Holy  Ghost  said, separate  mc 
Baraabas  a^ad  Saul;  for  the  work;  wh<ireuuto  I  have 


r  i«  J 

called  them.  And  when  they  hB.{\  fasted  and  pray- 
ed, and  laid  their  hands  upon  them,  they  sent  them 
away. 

The  holy  work  of  a  communicant  is,  to  shew 
forth  the  Lord's  death  till  he  comes;  there  is  noth- 
ing more  sacred  in  preaching,  and  if  divines  must 
be  set  apart  by  fasting  &c.  so  must,  so  ought  com- 
municants. But  it  is  objected,  this  is  done  but  once 
with  the  divine;  and  why  oftener  with  the  commu- 
nicant? The  apostles  were  oft  in  fasting,  and  so 
must  communicants,  each  according  to  their  order; 
and  if  they  are  to  officiate  in  this  branch  of  minis- 
terial office  publicly,  a  public  fast  must  be  pro- 
claimed and  celebrated  with  that  solemnity,  which 
the  occasion  requires, &  there  never  can  be  a  greater. 
Again,  there  is  a  call  for  fasting  and  prayer,  when 
we  have  some  important  request  to  make:  that  we 
may  obtain,  it  is  made  our  duty  to  ask  by  prayer 
and  fasting.  Tiiis  Nature  taught  the  heathen,  and 
iNiuGvah  will  rise  up  in  judgement  against  us,  and 
condemn  us;  if  we  refuse  thus  to  humble  ourselves, 
when  we  would  make  our  wants  known.  Some 
kind  of  devils  will  not  go  out,  but  by  prayer  and 
fasting;  and  the  holy  spirit  dwells  with  the  con- 
trite, who  sow  to  the  spirit,  &  not  to  the  flesh.  Now 
the  greatest  favor  sought  or  found,  is  obtained  upon 
those  occasions;  fellowship  with  the  Father  in  his 
love,with  the  Son  in  his  death,  and  the  Holy  Ghost 
in  his  resurrection;  and  who  would  refuse  to  hum- 
ble himself;  that  ho  may  be  exalted  in  due  time! 


1 17  3 

before  liouor  is  humility;  but  a  liaughty  spirit  be- 
fore a  fall.  If  we  are  to  sit  with  hini  in  heavenly 
places;  we  ought  to  humble  ourselves  with  him.  if 
we  are  to  ask  for  favors,  let  us  take  a  queen  for 
our  example,  a  queen  of  queens  in  the  ei^ht  of 
Heaven.  '-Go,  gather  together  all  the  Jews,  that 
are  present  in  Shushan,  and  fast  ye  for  ine,  and 
neither  eat  nor  drink  three  days,  night  nor  day:  I 
also,  and  my  maidens  will  fast  likewise,  and  soivill 
I  go  unto  the  king,  lahich  is  not  according  to  law; 
and  if  I  perish,  Ip&i^ish.  And  Jllprdecai  did  ac- 
cording to  all  that  Esther  had  cummandc-d.  And 
God  gaveher,  far  above  all  that  she  was  aide  to 
ask:^  CEsth.  4.  iQ.J 

David  siuned  grievously,  but  he  grievously  re? 
pented,aud  obtained  pardon.  The  Lord  hath  put 
away  thy  sin.  The  Law  of  God  had  said,  thou 
shalt  surely  die,  but  by  the  blood  of  the  covenant^ 
the  sentence  is  reversed — thou  shalt  not  JJc*  BiiC 
though  he  pardoned  tliy  snij  he  would  have  ven- 
geance upon  the  deed.  Because  by  this  deed  he 
had  given  great  occasion  to  the  enemies  of  the  Lord 
to  blaspheme:  which  occasion,  they  have  gloried 
in  to  this  day,  without  abatement,  by  reproacliing 
the  Lord's  anointed,  and  the  Lord's  prophet,  for- 
getful of  three  things,  they  ought  to  know: 

1.  That  they  are  enemies,  who  do  it.  Sd.  that 
their  sin  is  blasphemy.  3d.  the  power  of  the   Re- 

rtlceiiier's  death  to  atone  for  «in.    David  iinds  \\m 
.    G 


fl8] 

invisible  relation,  through  the  power  of  his  media- 
tion, was  secure,  and  the  stroke  temporary.  But 
one  of  the  four  sore  evils,  the  sword,  shall  never  de- 
part from  thy  liptt^e;  the  child  also  born  unto  thee 
shall  surelj^ie.  The  prophet's  word  soon  took  ef- 
fect>*he  beginning  of  his  sorrow:  the  Lord  struck 
tfie  child,  and  it  was  very  sick.  David  has  re- 
course to  a  moral  duty,  binding,  as  occasion  re- 
quires, at  all  times. 

He  knevi^  not  what  alleviation  of  affliction  was 
consistent  with  the  awful  prediction  which  he  ac- 
knowledged just,  and  clear,*  that  he  had  learned 
by  Moses  the  opinion  of  Jonah."  I  know  that  thou 
art  a  gracious  God,  and  merciful,  slow  to  anger, 
and  of  great  kindness,  and  repentest  thee  of  the 
evil."  Though  he  was  told  the  child  should  die, 
the  time  was  not  set:  the  sword  should  net  depart, 
it  was  not  said  how  heavy  it  should  lye,  or  whether 
these  should  be  in  judgement  or  mercy.  Upou 
the  whole,tlieii5  ia  loft  a  lanrla^Mo  example  worthy 
of  our  immitation  when  we  have  any  thing  to  pray 
for,  and  especially  the  mortification  of  the  old  man, 
and  our  sanctification  for  the  supper. 

Again,  Daniel  intercedes  for  the  children  of  his 
people.  ^'And  I  set  my  face  unto  the  Lord  my 
God,  to  seek  by  prayer,  and  supplication,  with 
fasting,  and  sack  cloth,  and  ashes!  and  I  prayed 
unto  the  Lord  my  God,  and  made  my  confession.'^ 

Psa.  5i, 


L  19  ] 

*^Tii  these  days,  I  Daniel,  was  mourning  three 
full  weeks.  1  ate  no  pleasant  bread,  neither  came 
flesh,  nor  wine,  in  my  moiith,  neither  did  I  anoint 
my  self  at  all,  till  three  whole  weeks  were  fulfilled/' t 
Was  Daniel  so  interested  in  the  tenn>oral  libera- 
tion of  others,  and  do  we  make  a  decree,  that  we 
will  not  ask  by  fasting,  our  eternal  liberty,  and  en- 
joyment of  God,  or  think  the  yoke  heavy  if  we  did? 

This  ordinance  calls  for  all  the  religious  exer- 
cise we  can  practice,  till  we  go  to  heaven. 

Though  the  Dr.  says,  to  connect  fast  days  and 
feast  days  in  the  same  ordinance,  is  an  ab- 
surdity; saith  the  scripture,  whosoever^  therefore, 
shall  humble  himself,  the  same  is  greatest  in  the 
hingdom  ofheaven^X  The  Psalmist  informs  us,how" 
he  performed  this  duty.  '^  I  humbled  my  soul  with 
fasting.^'* 

Again,  ^^^whosoever  shall  exalt  himself,  shall  be 
abased:  and  he  that  humbleth  himself,  shall  be  ex- 
alted. Humblo  yo«*8oivco  in  iiic  sigiit  of  the  Lord, 
and  he  shall  lift  you  up.  God  resisteth  the  proud 
hut  giveth  grace  unto  the  humble.  Humble  your- 
selves therefore  under  the  mighty  hand  of  Grod, 
that  he  may  exalt  you  in  due  time;  casting  all  your 
care  upon  him,  for  he  careth  for  you.^f 

But  are  we  too  proud  to  follow  the  example  of 
our  crucified   Lord?  who    <being  found  ia   fash' 


1 9.  3.  and  10.  2.        |Math.  18.  4^         »35,  13.     fJaiiia 
«.  10.  Dent.  5, 


ioa  as  a  inau,  humbled  himself,  aud  became  ohc- 
dieiit  unto  death,  even  the  death  of  the  cross. 
Wherefore  God  also  Ijath  highly  exalted  him, 
and  given  him  a  n>rn^,which  is  above  every  name: 
that  at  the  iup»<5  of  Jesus  every  knee  should  bow." 

I  tJiipJc  fnc  nature  of  the  ordinance,  connects  a 
fastaiid  a  feast;  the  first  an  essential  prelude  of  the 
second.  Do  we  not  see  verified  what  Christ  told 
his  disciples?  ^-ye  shall  have  sorrow,  but  I  will 
see  you  again,  and  your  sorrow  shall  be  turned 
into  joy."  They  saw  him  crucified, they  smote  their 
breasts  with  grief.  And  there  followed  him,  a 
great  company  of  people,  and  of  womeu,  which  al- 
so bewailed  and  lamented  him.  But  when  he  was 
risen  they  believed  not  for  joy.  Thus  Joseph's 
brethren  thought  they  were  called  to  atone  for 
iUeir  brother's  death;  but  when  he  told  them,  I  am 
Joseph  your  brother,  they  eat  and  drank,  and  were 
merry.  1  see  no  inconsistency,  that  we  connect 
our  godly  sorrow  and  our  godly  joy,  in  tho.  same  so- 
iemnity.  When  our  sins  \iul  him  IVom  us, and  whea 
we  seek  him  sorrowing,  we  ha^e  good  cause  to  say, 
or  ever  I  was  aware,  my  soul  made  me  like  tho 
chariots  of  Amminadal. 

Again,  the  Dr.  says,  the  celebration  of  the  sup- 
per is  an  ordinary  duty,  listing  an  occasional  or 
extraordinary,  and  they  ought  not  to  be  connected. 
Fasting  is  a  moral  duty,  to  be  practised  when  occa-. 
sion  requires.  Now  if  the  bridegroom  be  taken, 
away,  in  those  days  shall  they  fast.     What  coa- 


C  SI  ] 

gregation  is  habitually  in  the  full  enjoyment^ of  the 
divine  presence,  and  has  no  sin  to  bewail?  If 
there  be  but  one  member,  who  by  sin  had  provoked 
his  departure,  or  had  wounded  his  profession^ 
there  is  a  call  of  Grod  for  fasting.  "Fc  a*-^  -puffed  ujf 
and  have  not  rather  mourned,  that  he,  that  hath 
done,  that  deed,  might  be  taken  aicayfrom  amongst 
sjou.'^*  **Your  glorying  is  not  good;,  know  ye  not 
that  a  little  leaven  leaveneth  the  whole  lump? 
Purge  out  therefore  the  old  leaven,  that  ye  may  be 
a  new  lump.  As  ye  are  unleavened,  for  even 
Christ  our  passover  is  sacrificed  for  us,  let  us  keep 
the  feast  with  the  unleavened  bread  of  sincerity 
and  truth." 

But,  suppose  the  congregation  be  all  clean, 
through  the  woi'd  spoken  dnto  them^  there  is  at  all 
times  a  preparation  of  the  sanctuary,  necessary  for 
this  communion,  to  be  observed  by  the  congrega- 
tion, f^s  a  congregation.  Christ  did  not  need  water 
betptiam,  but  he  said  it  behoves  ustof'^lfil  all  right 
eousness. 

Another  reason:  suppose  the  church  ever  «o  pure^ 
if  there  be  large  harvests,  and  few  labourers,thous-' 
ands  of  brethren  suffering  for  v,  ant  of  our  high 
privileges;  we  should  fast  and  pray  for  our  sisters, 
who  have  no  breasts.  There  is  no  church  since 
Christ's  ascention,  but  can  find  cause  for  keeping 
a  fast,  as  often  as  they  eat  this  bread, 

,  SlCor.v.  2.7-.S. 


As  10  alarming  young  comniunicanis,  by  the  mul- 
titude, I  am  of  a  different  opinion.  If  tiie  religion 
be  pure  and  .rideiiled,^liey  will  see  no  man,  for  the 
man  who  laid  jiolvn  his  life  for  them.  I  fit  be  not, 
they  neeiJ  "Sore  tlian  this  to  keep  tlivMn  from  eat- 
ing «rici  drinking  damnation  to  themselves. 

As  to  pomp  and  parade,  it  is  an  easy  matter  to 
fix  the  vilest  epithet,  totiic  purest  hoits.  If  keep- 
ing many  days  where  the  people  are  a-semhled  in 
multitudes,  is  inconsistent  with  chrisii.  a  humility. 
I  wist  not  how  the  tribes  of  Israel  assembled  three 
times  in  the  year,  and  always  kept  seven  days, 
and  sometimes  other  seven  days.  I  expect,  sj)iri- 
tual  exercise,  is  the  same  in  one  age,  as  in  another. 
It  is  a  puhlic  ordinaj^'^"*,  and  not  to  be  done  in  a 
corner  nor  hid  under  a  bushel.  We  are  not  to  be 
ashamed  to  acknowledge  him  before  his  father  and 
his  angels,  nor  yet  the  wicked  adulterers. 

JDldf^'  Elihu.  [This  Elihu  was  thp  con  of  an 
estated  gentleman,  who  favored  him  with  every  ad- 
vantage with  which  literature  could  endow  him.  He 
early  tauglit  him  the  use  of  the  Bible;  and  thereby 
caused  him  to  know,  that  an  acquaintance  with  it 
was  essential  to  the  character  o+*a  gentleman,  and 
the  most  powerful  mean,  to  elate  him  to  public  life, 
and  splendid  utility.  Jii  consequence  of  this  fath- 
erly instruction,  he  made  it  his  guide,  and  minutely 
■walked  by  its  precepts.  It  brought  him  into  notice 
in  the  church;  and  in  process  of  time^  he  entered 


[33  ] 

ijito  holy  (H'ders.  But  at  this  period,  it  appears,  he 
thought  it  was  a  matter  attainable,  to  know  the 
scripture  of  truth,  by  the  dilij^ent  use  of  the  outward 
mean:,:  which  in  better  tiraes,he  found  impossible, 
and  had  to  be  as  dependent  as  Petei.  f'Blesi^ed 
art  thou,  Si'Uou  Burjouas;  for  flesh  and  blood  hath 
not  revealed  it  to  thee,  but  my  Father  only."  We 
have  his  defence  of  the  Dr's.  sentiment,  in  his  ju- 
venile years,  which  is  no  reflection  upon  hi«!  judsje- 
ment,  now  matured.  He  opened  his  mou^h,  and 
said;]  Great  men  are  not  wise:  neither  do  the  aged 
understand  judgement.  I  also  will  shew  my  opin- 
ion: I  have  maturely  weighed  the  subject,  by  ex- 
amining every  text  in  the  P.ible,  which  alludes  to 
fasting;  and  T  am  thoroughly  convinced, it  receives 
no  sanction,  either  positively,allegorically  or  impli- 
citly, and  that  to  require  it,  is  presumtively  to  le- 
gislate for  heaven,  without  liberty  or  authority.  If 
Isachar  can  produce  any  thing  higher,  than  his 
own  reasonings  I  (rust  it  will  be  thanUf««y  re- 
ceived. 

tsachar.  Revemed  Sir,  1  see  in  the  works  of 
Elihu,  that  he  acknowledged  that  fasting  is  an  oca»- 
sional  duty,  and  left  to  us  to  appoint,  when  the  oc- 
casion offers,  and  that  it  is  a  moral  duty,  we  are 
bound  to  perform,  when  the  occasion  demands  it, 
Now  if  he  has  left  it  to  our  volition,  fo  appoint 
our  fast  days,  when  we  find  the  occasion  which  Ci^^ 
olfers;  the  act  of  obedience  wijl  Jbe  jpraisewoi'th^ 


and  pi'ofitable:  if  neglected,  it  will  be  no  lesS 
crimiual,  than  if  we  had  the  time  set  by  himself. 
Now  1  ask  of  all  mep.  If  the  age  of  time  ever  did  oi? 
ever  will  find  a^^ore  appropriate  time  for  fasting, 
than  the  >Vfday  before  a  communion  Sabbath: 
the  rciy  day  the  ancient  of  days  wasmadealittlo 
lower  than  the  angels  of  heaven,  that  he  might 
taste  death  for  every  man.  The  apostles  and  pri- 
mitive saints  observed  this  day  in  fasting  for  many 
ages.     See  Dupin  and  Mossheiu. 

This  day  the  sun  went  into  sable  mourning,  the 
earth  tremble  with  fear,  the  rocks  rent  with  indig- 
nation, and  the  dead  could  not  sleep  in  their  graves, 
but  arose  and  came  forth  into  the  city,  to  convict 
the  guilty  citizens  of  their  Theocide.  The  man 
who  can  find  no  occasion  to  bring  forth  his  sins 
lapon  that  day,  that  they  may  be  slain;  which  oc- 
casioned the  death  of  the  Lord  of  glory,  must  war 
with  liisi  sins,  as  David  with  his  son  Absalom,  deal 
tenderly  with  the  young  man  ana  spare  his  life. 

But,  does  my  antagonist  pretend  to  say,  we  have 
DO  scripture  warrant,  for  making  this  day  a  fast  to 
the  Lord,  because  the  supper  is  a  feast  day.  O 
Israel  keep  your  solemn  feast.  Did  I  not  find  in 
Jiis  work  that  the  great  day  of  expiation  w^as  a  fast 
day,  and  yet  that  fast  day  was  called  a  feast. 
Num.  23:  But  that  great  day  of  expiation  of  the 
sins  of  the  Israelitish  nation,  was  as  much  kept  a 
^ay  of  humiliation  for  our  sins,  the  meritorious  care 


[25] 

of  the  deatii  of  the  Lord  Jesus,  as  it  is  possible  for 
us  to  keep  such  a  day  of  huidliatiou  upon  the  pre- 
sent occasion. 

The  mau  must  be  a  strange  casulsf,  \v'>  o  would 
sound  the  tiurnpet  of  alarai,  and  proclaim  a   fast, 
rend  his  heart,  and   not  his    garment,   and  tura  to 
the  Lord,  with  weeping  and   supplication,  because 
the  worms  devoured  the  harvest:  and  refuse  to  fast 
on  the  great  day  of  atonement.     But  Elihu  may  in- 
form you,that  the  day  of  the  passover,the  precursor 
of  the  supper,  was  ssven    aoaihs  from  the  day  of 
the  atonement.     And  what  if  God    appointed  one 
in  the  spricg,  and  the  other  in  the  fall,  called  by 
different  names,    when  the  very  self  same.   tUings 
were  to  be  recognized. and  the  very  selfsame  tilings 
which  we    celebrate  in  the  supper,  we,   under  the 
New  Testament,  connect  and  simplify, throwing  off 
the  appenda,s;es  off  ceremony,  but  continui"*? -^hat 
was  virtually  the   same.     But  he  will  tell  you,  t\i& 
one  was  kept  without  a  fast  day,   the  other    with 
it.    I  ansvver,if  the  same  death  of  Jesus  \v-    sbovva 
Wth  in  the  one,  which  was  in  the  other,  and   he 
made  but  one  offering,  "'forhy  one  offering  t.e  per- 
fected forever  them,  who  were  sanctified',^'    and  if 
a  fast  day  was  positively  enjoined  on  the  one  ucca- 
sion,    it  would   certainly,  by  all  rules  of  interpret- 
ing scripture,  be   implied,  if  not  expressed,    in  the 
other. 
But;  from  the  authority  of  Elihu;  a  fast  may  be 


[26] 

eillier  partial  or  entire  abstinence.  He  alledges* 
Daniel's  mourning  three  full  weeks,  and  eating  and 
drinking  nothing  pleasant,  was  of  the  first  kind: 
the  fast  of  Estb'^r  and  Nineveh  of  the  latter:  the 
former  a«  compleat  and  acceptable  to  God  as  the 
latter,  and  much  more  so,  if  we  judge  by  the  an- 
swer ^^0!  Daniel,  a  man  greatly  beloved.*'  All  this 
acknowledged  by  my  opponent;  tiien  I  prove,  to 
all  intent,  and  purpose,  my  antagonist  being  judge, 
that  the  Israelites  by  the  most  positive  injunc- 
tion cogently  enforced  by  threats  and  promises, 
were  bound  to  fast  seven  days  of  the  passover,  and 
yet  it  is  called  a  feast,by  the  ver}'  word  by  whicli 
it  is  called  a  fast.  This  may  appear  parodoxi- 
cal  to  a  young  man,  and  is  comparatively  excusa- 
ble in  him,  whicli  would  not  be  so  in  father  Eli. 
But  did  he  never  read  of  dying  to  sin,  and  living 
to  God?  Now  we  are  sure  there  never  was,  nor 
ever  will  b^,,  another  feast  of  fatter  things,  or  purer 
wine  upon  the  leps,  or  better  reiiiied.  But  I  would 
recommend  Elihu  not  to  be  so  rash  in  giving  his 
opinion,  and  especially  among  old  men,  say- 
ing, suffer  me  to  speak  a  little,  and  I  will  shew 
thee,  th^t  I  have  yet  to  speak  on  God's  behalf,wheu 
he  did  not  know  whose  side  he  was  on;  he  should 
have  modeskly  said,  days  shall  speak  and  multi- 
liide  of  years  shall  teach  wisdom.      Without  look- 


{  Pi\t._16. 


[37  3 

ijig  every  verse  in  liis  bible,  he  may  find  it  ten 
times,  that  the  passover  was  kept  with  fast- 
ing,* thou  shaJt  eat  no  leavened  bread  ivitk 
it:  seven  days  thou  shalt  eat  unleavened  bread 
theveiaith,  even  the  bread  of  affliotion,  Heb. 
the  crust  or  refuse  bread  called  the  brcail  of  af- 
fliction.! And  the  people  took  their  dough, 
before  it  was  leavened,  in  their  kneeding  troughs, 
being  bound  up  in  their  clothes,  upon  their  shoul- 
ders. From  sacramental  fasts  arose  the  prover» 
bial  expressions;^  though  the  Lord  give  you 
the  bread  of  adversity,  and  the  water  of  affliction 
&c.  They  do  greatly  err,  not  understanding  the 
scripture,  who  alledge  that  either  the  feast  of 
the  passover,  or  the  feast  of  expiation,  was  a 
carnal  feast,  sowing  to  the  flesh;  no,  it  was  ac- 
companied with  every  thing  that  betokened  selfdc- 
uial,  deep  humility,  bitterness  and  contrition,  de- 
votion and  purity.  The  most  unsavory  bread  to 
those  accustomed  to  leaveu,  and  les*^^  tbey  should 
be  tempted  to  eat  the  forbidden  morsel,  under  the 
penalty  of  excommunication,  it  must  not  be  seeii 
in  all  their  dwellings,  so  strictly  were  they  bound^ 
that  as  a  preparation,  the  house  must  be  searched, 
w  ith  lighted  candles.  What  they  eat,  unsavory  as 
it  was,  must  be  mixed  with  bitter  herbs.  The 
Lamb  must  be  roasted,  not  boiled  in  a  pot,  the 
mode  of  cooking  it   with   savory  ingre(Bents,  not 


[28] 

soden  in  any  pnrt,but  crispetl  with  fire  on  the  out- 
side, till  the  interior  is  thoroughly  cooked,  and  th& 
cssenf  •!  melted  in  the  flame.  Were  they  cloth- 
ed iti  thi'ir  most  beanti  ul  robes  or  Babylonish  gar- 
ments? iVo,  tbey  wast  have  tokens  of  flight,  their 
loiiis  i^irJi'd  ^x^^:  their  shoes  on  th.ir  feet,  and  their 
staff's  ii^^eir  hands,  and  th^y  must  eat  it  in  haste. 
TJK  promised  land  was  before,  but  the  inexorable 
•nellies  encompasseth  their  heels,  saying  let  us 
overtake  and  divide  the  sp  >il.  This  is  the  day  of 
Jacob's  trouble,  and  the  day  of  his  salvation:* 

Eiihu.    If  so    by    what   authority   do  ye  saint 
Saturday? 

hachar.  Hold  your  tongue,  lest  he  smite  you 
thiijugh  as  with  a  dart:  know  ye  not,  that  this  day 
Mie  father  of  eternity  mourns  fur  his  only  son,  who 
had  dwelt  from  everlasting  in  his  bosom  this  day, 
this  memorable  day,  to  be  held  in  everlasting 
remembrance  by  all  who  lost  imirsortality.  Be^ 
hold  him  lying,  a  mangled,  breathless,  bloodless, 
emaciated,  dUlocated  skeleton,  his  vbage,  marred 
5nore  than  any  man,  and  his  form  more  than  the 
sons  of  men;  abused  iu  the  field  of  a  victorious  bar- 
barian, who  riots  on  tlie  blood  of  the  slain. 

Hearken  to  the  father's  unutterable  accent,  come 
behold  all  ye  who  pass  by,  and  see  if  ever  sorrow 
was  like  my  sorrow.     This  day  there  is  silence  in 


p^»See  Bevorcg'p's  vin'lirat  on  of  tiie  |Canon  in^3(l  v.  of  his  edition  of  llie  A" 
postalic  i'ailieis,  pa^c  i06.  "  _^,_^ 


.      [  S9  ] 

heaven,  not  a  harp  but  is  hung  on  a  willow,  not  ^ 
face  but  is  mantled  in  shame;  that  the  crrator  should 
receive  such  abuse  from  his  fellow  creatures.  Tiiey 
are  seeking  a  duclfied  Jesus,  to  do  him  honor,  but 
not  one  to  comfort  another. 

What  day  is  this?  The  day  of  expiation?  No  it 
was  yesterday:  the  day  of  resurrection?  No,  it  is 
tomorrovv'.  This  is  Ibe  day  of  the  death  of  death, 
the  day  the  creator  rested  from  all  the  work  which 
he  had  made,  now  rests  in  his  grave.  Tomorrow 
will  be  the  resurrection  of  the  resurrection  and 
life  eternal:  in  which  we  will  keep  a  most  solema 
feast,mingling  sorrow, and  joy, when  by  faith  we  see 
our  risen  Lord, and  hear  him  say,l  am  your  brother 
whom  ye  delivered  into  the  hands  of  wicked  men, 
who  crucified  me,  but  though  I  was  dead;,!  am  alive^ 
a-'id  live  forevermore;  and  because  I  live,  ye  shall 
live  alsd. 

Klihii.  I  had  thought  I  would  have  enquired 
why  Monday  v/as  observed.  But  I  find  I  have 
spoken  tu  uij^  <nvn  shame:  and  I  will  proceed  no 
further.  A  thoueantl  arguments  will  compel  us,  th& 
beneficences  to  return  the  next  day,  to  render  du& 
thanks. 

1  move  for  the  continuance  of  the  four  days  at 
least  out  of  seven,  and  rather  blush  at  the  dimini- 
tion,  thftn  complain  of  the  numle. . 

The  Dr.  carried  his  plea  to  the  Synod,  and  lost 
it  there,  but  has  ever  since  practised  in  his  own 
way.    M  wonder  Eli  trembled  for  the  arJco 


Scene,  Continued. 

J^ersons  of  the  Dialogue, — The    Professor^  his 
sessioUfand  a  dutch  Female. 

PROLOGUE. 

Now  ill  process  of  time  the  Dr.  begins  to  long 
after  his  mother's  house,  as  sorely  as  Jacob  did  for 
his  father's:  for  his  raother,his  wife,  and  his  wife's 
father  and  mother,  belonged  to  the  low  dutch 
ehurch;  and  his  bowels  yearned  after  his  own  flesh 
and  blood,  that  he  might  impart  to  tiiem  some  good 
thing;  therefore,  he  was  desirous  to  bring  about  a 
union  with  that  cliurch.(l) 

And  his  friends  among  that  body,  claimed  three- 
fourths  of  him  by  blood,  and  Avcre  as  solicitous  of 
union  with  tlich  uuiiucut  kinsman.  They  had  a 
Soothsayer  named  Ba^laam,  who  knew  what  the 
l}r.  tliought  in  his  bed  chamber,  and  he  and  two  of 
the  Dr's.  Elders,  named  Balak  and  Joab,  made 
three  substantial  confidents.  The  soothsayer  or- 
dered the  two  Elders,  to  take  a  wise  dutch  female, 
named  Tekoah,  to  attend  the  Dr's.  church,  on 
Saturday  night  previous  to  the  communion  Sabbath, 
and  that  she  should  feign  herself  as  fervent  as 
■  "  III       II  I         II       ,  ^         .      .  I  ■ 

'    (1)  Sam.  13. 3'.t. 


Haunali  in  the  temple,  and  to  cause  hei*  to  step  up 
with  the  communicants  and  secure  a  token  at  his 
hand;  for  he  distributes  all  himself^and  it  is  impos- 
sible for  him  to  discriminate  between  one  of  his 
owu,,and  a  stranger;  and  then  to  retire  to  t\ie  lower 
end  of  an  aisle  and  recline  on  a  pew,  in  a  pensive 
attitude,  till  the  people  have  all  retired;  then  the 
Dr.  will  come  toward  her,  then  let  her  come  to 
meet  him,  and  introduce  a  conversation.  This  will 
bring  the  matter  before  the  session  and  by  discussing 
the  subject^  they  might  feel  the  Dr's.  pulse. 


Dr.  to  his  parlsJioners.  As  you  are  always  holy 
through  the  word  I  have  spoken  unto  you,  and  can 
never  be  taken  at  a  surprise,  I  hereby  inform  yoU;, 
that  to-morrow,  I  intend  to  break  bread  among 
you. 

Let  the  Rldersf  come  forward.  Let  us  coustitute 
the  session  by  prayer,  the  tokens  of  admission  are 
distributed,  the  people  are  dismissed  and  removed. 
But  who  is  this  I  see  sitting,  as  devout  as  iViary  at 
tlie  sepulchre. 

Dutch  Female.  Sir,  I  am  afraid  I  have  done 
wrong. 

Dr.  What  have  you  done? 

Tekoah,  Sir,  I  went  up  with  the  communicants, 
and  received  a  token:  but  I  am  not  a  member  of 
your  chur4^,  and  I  could  not  be  at  rest  till  I  spoke 
to  you  about  it. 


[32] 

Dr.   to  what  cliiirch  do   you  belong? 

TeJi'oa- ,  To  the  Dutch  church,  aiul  if  jou  wisli 
it  I  can  satisfy  you  of  my  character  and  standing 
there,  ^^ 

J^rC'But  what  made  you  come  for  a  token,  with- 
out mentioiiiong  the  matter  before? 

Tekoah.  I  had  not  an  opportumt3^,asI  did  notknow 
in  time.that  your  communion  was  next  Lord's  day. 
I  am  sorry  I  have  done  wrong,  but  I  expect  to 
leave  the  city  on  Tuesday,  and  to  be  absent,  I 
cannot  tell  how  long,in  a  part  of  the  country  where 
I  shall  have  no  opportunity  of  communing,  and  I 
"wished  once  more  before  I  ivent  away  to  join  with 
christians  in  shewing  forth  my  Saviour's  death. 

Tfip  Ducinr  to  his  session.  Brethren  there  is  a 
very  moving  case  indeed.  I  am  in  a  great  strait  to 
know  what  to  do.  I  have,  often  thought,  and  as  of- 
ten been  told,  that  uur  churok  was  too  Contracted 
to  thrive — vve  debar  from  our  communion  thous- 
ands who  would  otherwise  be  very  helpful  mem- 
bers. You  wil!  speak  your  minds  freely,  but  let 
us  have  closed  doors. 

JClder  Balak.  [This  Elder  was  of  t!ie  seed  royal* 
and  accustomed  to  greatn.-ss  of  thonght,his  talents 
and  confidential .  acquaintance  with  the  learned 
divines  enabled  him  to  speak  the  language  of  an 
Israelite  indeed,  in  whom  there  was  no  guile;  and 
being  perfectly  obsequious  to  the  soothsayer;    he 


r  33  ] 

gloried  in  speiuling  his  time  and  labour,  to  build 
him  as  many  altars  of  curious  workmanship,  as  he 
was  pleased  to  demand.] 

Reverend  Sir,  It  is  with  diffidence  1  develope 
the  thoughts  of  my  heart  upon  this  subject:  not 
that  I  distrust  the  legality  of  my  principles,  for 
with  a  good  conscience  I  can  carry  them  with 
me  to  a  supreme  judge;  but  because  an  at- 
tempt of  reformation,  however  honest  and  how- 
ever just,  would  raise  surprise.  Some  fiend 
would  touch  my  elbow  with  this;  seeing  that 
these  things  cannot  be  spoken  against,  you  ought 
to  be  quiet,  and  do  nothing  rashly.  Thus  fear 
prevents  many;  sense  of  inability  stops  more;  all 
love  to  keep  whole  bones,  and  whole  skin  also,  and 
so  we  trudge  on  in  the  beaten  track;  as  if  our  fathers 
were  all  infallible,  and  no  room  left  for  improve- 
ment by  the  brightest  light  in  many  generations. 
It  is  true.notliing  should  be  done  precipitately, that 
might  endanger  tlie  harmony  of  the  church:  but 
if  we  know  one  anotheFs  minds, and  would  wisely 
concert  the  best  means,  and  watch  opportunities  to 
suggest  our  thoughts, as  the  people  could  bear  them, 
I  conceive,  by  a  gradual  progression,  much  might 
be  done,  which  lays  undone  by  our  indolence. 

But  my  serious  opinion  perfectly  accords  with  the 
Br's,  that  this  sectarian  principle, which  so  abounds 
jn  our  day  is  a  bar  to  all  prosperity.  While  there 
are  such  thin  walls,  that  nine  tenths  of  the  people 

E 


[31] 

caDHofc  discvimmatc  Viliich  lias  the  better  side^,  if 
they  are  11  t  humored  in  all  their  preteiisions,by  and 
by  they  are  oifended,  and  ftffat  a  tangent.  Thus 
We  have  seen  the  impossibility  of  executing  a  mild 
discipline.  Again,  suppose  I,  a  luler  in  Israel, were 
called  upon  for  a  justification  of  a  separation  be- 
tween ns  and  the  low  dutch  church,  I  confess  I 
would  be  confounded,  for  I  cannot  give  a  reason 
for  my  faith  in  this  m  tter,  and  I  know  not  the  wise 
man  i  could  apply  to  fur  help.  P(  rliaps  when  I 
have  heard  my  brethren  speak,  I  may  enlarge. 

Elder  Joah.  Mod.  Sir,  my  soul  kiudies  at  the 
iirst  spark,  which  would  of  necessity  fill  our  souls 
with  joy  unexpressible  and  full  of  glory,  if  such 
a  thing  might  be  granted  from  above,  that  we  could 
once  conceive  the  happy  day,  that  the  antiquated 
litigations  were  buried  as.  deep,  as  they  ever  rose 
high  to  the  shame  and  confusion  of  chiistiaus ;  for 
we  must  needs  die,  and  are  as  water  spilt  on  the 
ground,  which  cannot  be  galhered  up  again:  neither 
doth  God  respect  any  person,  yet  doth  he  devise 
means  that  his  banished  be  not  expelled  from  him. 
And  the  woman  said  to  king  David,  "wherefore 
then  hast  thou  thought  such  a  thing  against  the  peo- 
ple of  God?  for  the  king  doth  speak  this  thing  as 
one  that  is  faulty,  in  that  the  king  doth  not  fetch 
home   again  his  banished.'^* 

Lf^Sam.Hc.  iSv.. 


[35j 

The  woYfl  sng«;ested  by  you,sir,  in  the  introdtic- 
tion  oftliis  siibjectas  to  me  a  comfortable  word,  and 
emboldens  me  to  develope  what  I  have  long  smoth- 
ered; for  I  verily  thouglit,  that  ministers  were  tho 
canse  of  all  dissention,  and  the  very  last  to  recon- 
cile.    Therefore,  I  was  afraid  to  speak   my  mind, 
lest  it  should  come  to  your   ears,  and  you   should 
conceive  it  treas  -n.     My  opinion  i<5,that  an  union, 
if  it  could  be  brouglit  about  with  the  Low  Dutch 
church,  would  be  no  degradation    of  the  dignity  of 
the  Associate  Keformed.  By  combining  our  power 
and  uniting  our  interest,  Ave  should  be  formidable 
to  our  enemies,  and  with  facility  cnrry  into  effect- 
more   beneficent   establishments,   which  now  pine 
away  for  want  of  iinance.     But  truly,  I   know  not 
why  a  good  man,  who  has  the  love   of  God  shed 
abroad  upon  his  heart  by  the  Holy  (rhost,  which  is 
given  unto  us,  should  be  so  afraid  of  man, as  to  de- 
bar him  from  a  deed,  which  carries,  in  its  very  es- 
sence and  nature,  love  to  God  and  benevolence  to 
man.      We  are  commanded  to  love  all  men.   With 
the  Doctor  at  our  right  hand,  and  a  perfect  unani- 
mity among  ourselves,  I  think  we  might  lay    the 
foundation  upon  which  our  successors  might  build 
with  safety  for  eternity.     I   would   be  glad  to  try 
the  experiment  at  a  venture,  to  admit  he  applicant, 
as  her  case  is  somewhat  peculiar;  and  if  it  be  like- 
ly to  make  any  disturbance,  we  v/ill  offer  our  rea- 
sons.    If  that  will    not  heal;  a  slight  confession, 
^yhich  we  can  make  with  a  Kood  conscience  in  so 


£36] 

gooil  a  cause,  will  soou  turn  away  wrath:  anil  wc 
"wil!  find  out  thereby,  how  far  we  may  presume 
hereafter. 

Elder  Joapph.  My  beloved  bretljren,  let  us 
weigh  the  iwatter  in  the  balance  of  the  sanctuaryj 
lest  vve  sin  against  God.  Our  Lord  and  master 
has  put  great  honour  upon  us,  that  we  should  be 
door  keepers  in  the  house  of  the  Lord.  He  has 
made  us  overseers,  in  his  house,  and  over  all  that 
he  hath;  and  since  we  have  enjoyed  this  weighty 
charge,  and  he  has  seen  us  faithful,  he  has  made 
all  that  we  have  done,  to  prosper  in  oi;r  hands; 
and  we  are  this  day  come  to  excidlent  renown, 
and  to  favor  with  God  and  man.  But  this  move 
must  be  a  wilful,  deliberate  pcrverlion  of  that 
order  we  are  sworn  to  preserve.  It  extends  to  il- 
limited  degradation  and  will  degrade  us,  as  desti- 
tute of  principle;  and  we  shall  forfeit,  in  one  hour, 
all  the  glory  we  enjoy,  and  God  may  call  us  speed- 
ily to  answer  foi-  our  ^te■^rarttsbip.  If  WC  are  con- 
vinced, that  a  junction  of  this  kind  would  be  for 
the  glory  of  Gcd,  let  us  t^o  as  Tan^ju'  told 
Ammon,speak  to  the  king,  for  he  will  not  withhold 
me  from  thee.  There  is  an  orderly  way  of  com- 
ing into  the  unity  of  the  spirit,  the  bond  of  peace. 
Let  us  first  celebrate  the  nuptials,  and  the  seed  will 
be  legitimate.  Let  us  have  a  professional  union, 
and  then  it  will  be  in  order  to  have  a  sacramental 
communion.  Cut  as  soon  would  the  Patriarch, ray 
namesake,  have  been  justified  before  God  to  have 


[873 

lain  with  ills  masters  wife, or  Amnion  with  his  sis- 
ter Tamar,  as  wc  can  cause  our  shame  tu  go,  or  oi«r 
foliy  to  be  forgot  ia  Israel,  if  wc  do  this  great 
wickedness  aud  sin  against  God.  I  say  to  you,  as 
Reuben  said  to  his  brethren, -^do  not  sin  against  the 
child,  do  not  sin  against  the  Lord's  anointod,  do 
not  trespass  against  the  covenant."'  Let  ns  Ireep 
ourselves  pure;  let  us  pay  our  vows;  and  with 
confidence  we  will  render  up  our  account:  other- 
wise the  blood  of  those,  who  perish  by  our  unfaith- 
fulness, will  be  required  at  our  hand.  1  hope, 
»Sir,  nothing  more  will  be  said  on  this  subject,  lest 
some  of  us  be  called  to  an  account  for  it,  and  for 
what  has  been  said.  For  the  day  will  come,  when 
he  will  punish  all  those  that  leap  on  the  threshold, 
which  fill  tlieif  master's  houses  with  decc4tx 

Elder  Gamalld.  Sir,  1  think  the  move  would 
be  attended  with  dangerous  consequences:  we  had 
better  let  it  alone.  If  it  be  of  God,  it  will  come 
about  in  an  orderly  way,  for  he  is  the  God  of  order, 
in  all  the  assemldies  of  the  saints.  If  it  be  not  of 
him,  we  will  never  effect  it  by  violating  our  or- 
dination vows.  Aj-sured  1  am.  we  have  no  power 
to  admit  this  woman,  by  any  authority,  with  which 
we  are  clothed. 

J)r.  I  am,  brethren,  truly  gratified  to  find  so 
much  of  the  christian  Lberty,  which  I  hope  is  tak- 
ing root,  not  only  in  this  enlightened  church,  but 
elsewhere.     May  God  speed  its  progresf! 


[38] 

Dr,   left  to  his   own  rcjiectlon.     O!  my  Lcart 
smites;  ray  conscience  upbraids.     Wretclied  man, 
that  [  am!  I  would  I  had  never  been  born,  to  be 
thus  tied  to  a  miserable,  contracted,  sectarian  tribe, 
as  contem/itible  as  diminutive;  too  illiterate  to  be 
taught.     (1)  ''He  went  home  exclaiming  to  himself 
can  this  be  n^\\{}  Is  it  possible  that  such  is  the  law 
of  the  Redeemer's  house?   It  quickened  his  enqui- 
ries; strengthened  his  doubts;  and   terminated  in 
conviction,  that  it  was  altogether  wrong."     Great 
livers  rise  from  small  springs.     But  why,  my  soul, 
so  much  discouraged?  I  have  yet  much  in  my  pow- 
er; and  \  am  determined  to  improve  it.      I  am  D. 
D.  of  a  flourishing  divinity  Hall,  and  my  students 
adore  me.     They  will    take  all  for  gospel  that  I 
teach  them,  and  in  the  length  of  four  years  study, 
I  shall  inspire  them  with   liberality.     I  will  distri- 
bute them  to  different  stations,  according   to  their 
respective  abilities,and  the  emergency  to  be  effccled: 
and  then  I  will  break  the  bounds,  (;2)  and  contest  the 
point  with  my  Synod.     Tiiey  will  light  my  battles; 
and  when  we  make  a  rent,  I  will,    at   all    events, 
have  a  respectable    party,  and    they  who   remain 
will  be  so  contemptible  for  number   and   influence 
in  their  cgntracted,  sectarian  circle,  that  they  will 
soon  diminish  into  a  cypher.     If  not,  I  willtakc  up 


(i)  Pica  p.  7.  (J)  Hos.  5.  10.  t'.ie  pnnce,.  of  JuJai.  wore  like  thorn  tl)<-f» 

remove    .!,2  boHn -..      'n,:..,,,„   j  ,,;„  ,,^^,^^,,  ^^^.^^,^ 

wai^r.  ' 


[39] 

my  pen,  and  I  am  so  confident  of  my  superior  tal- 
ents, that  I  can  depict  their  character  in  such  a  hi- 
deous light,  that  I  will  shove  them,  by  hundreds 
and  by  thousands,  to  leave  their  holds,  and  flee  to 
our  party  for  mercy.  And  this  example  shall  be 
tlie  salvation  of  Ameiica,  and  I  shall  leave  the 
world,  regretted  by  all;  who  survive  that  melan- 
clioly  day. 


Scene,  Continued. 

persons The  professor,  Ms  wife  Cara,  and  adult 

sons  and  daughters, 

J).  D.  To  Ids  wife.  My  dear  and  dearly  belov- 
ed; my  breast  sv*  ells  with  pleasing  thoughts.  To 
you  in  confidence,  I  shall  impart  what  none  must 
know,  till,  by  joint  counsel,  we  have  matured  our 
plan. 

Cara.  Why,  Doctor,  you  fill  my  heart  with  the 
itch  of  curiosity.  What  deep  laid  plan,  in  more 
than  human  wisdom,  heaves  thy  breast?  To  one, 
with  confidence  repose,  who  ever  esteemed  thy  wis- 
dom equal  to  DanieFs, 

J),  D.  My  Cara,  you  remember;  our  begiunioss 


■were  small.  By  the  providence  of  a  gracious  God, 
we  are  grt-atly  eucrGused:  our  family  have  risen  to 
excellent  renown,  gup  fame  exteniis  from  pole  to 
pole.  But  our  mansion  is  obsolete;  we  have  noth- 
ing in  or  about  it,  to  please  onr  taste,now  refined  to 
delicacy.  I  do  not  expect  our  children  will  bo 
unanimous.  But  it  w^ould  be  beneath  our  dignity 
to  make  them  our  counsel.  1  will  cast  the  die  in 
the  twinkling  of  an  eye.  1  have  thought  of  dis- 
posing, and  building  according  to  our  ability,  ta-ste, 
and  splendor,  among  a  people  of  the  belter  sort. 
Here,  you  know,  our  ULtghbours  are  poor,  and  as 
plain  as  a  pike  staff,  and  as  void  of  ambition,  as  if 
tlicy  had  been  limited  by  an  eternal  decree;  in 
shortjtherc  is  no  liopc  of  seeing  them  better* 

Cava.  Most  excellent!  my  noble  lord,  your  wis- 
dom-resembks  some  sacred  oracle.  Anticipation 
fills  my  soul  with  rapture. 

J).  I).  Bur,  my  Cara,  how  shall  we  broach  our 
thoughts  to  our  children?  Tlicy  will  suspect  us  of 
vain  glory,  as  we  have  raised  them  up  according  to 
the  custom  of  the  place. 

Cara.  Indeed,  my  dear  Lord,  1  would  never  ask 
their  leave,  it  would  be  degrading  to  our  dignity 
to  make  them  our  counsel,  lour  have  the  whole 
power  in  your  hands,  just  where  it  should  be.  Do 
as  your  wisdom  will  direct,  and  they  will  be  forced 
to  bow  in  sulyection:  and  when  the  deed  is  done 
there  will  be  no  room  left  for  division;  anil  yoni' 
>vell  digested  system,  will  not  be  obnoxious  to  op  • 


L  lA  ] 

position;  and  you  will  perfect  the  whole,  with  tlie. 
serenity  of  a  judge,  and  the  dignity  of  a  sovereign. 

D.  I).  Never  was  a  man  so  blessed  in  the  cordi= 
ality  of  anife!  I  will  watch  jjie  first  opportunity 
to  cast  the  die. 

Mult  sons  and  daughters.     ["And  there  was 
£\  day,  when  his  sons  and  his   daughters  were  eat- 
ing, and  drinking   wine,   in  their   eldest  brotlier's 
house. ^^     He  thus  addressed  himself  to  the  rest.] 
Dear  brothers  and    sisters,  was  ever  a  family  so 
blessed  a    ours!  Our  reverend  father  is  our  crown 
of  glory:  his  magisterial  dignity,  his  comely  graces, 
his  sweet  and  affable  addresses,  are  all  worthy   of 
our  imitation,  and  all  sanctioned  by  a  consort,  alone 
worthy  of  such  a  husband,  and  to  us  a  fond,  indul- 
gent mother.     Hark!  some  one   raps  at  the  door. 
Oh!   welcome  brother  Solomon,  we  are  glad  of  your 
arrival:  as  we  were  alone,  gratifying  ourselves   in 
contemplating  the  singular  felicities  of  our  family? 
your  sentiments  will  add  to  our  hilarity. 

Solomon.  Myself,  for  such  yon  are  to  me,  you 
must  summon  up  all  your  fortitude.  I  am  the  mes- 
senger of  heavy  tidings  to  you.  Our  father,  whom 
we  adored,  without  the  least  intimation  or  previous 
counsel  with  friend  or  stranger,  has  sold  his  man- 
sion, yea  ail  his  real  estate,  even  to  the  ark  of  his 
house,  and  set  the  time  of  delivery,  and  then,  i/"  a- 
notheris  not  provided  in  time,  we  are  cast  out,  to 
wander,  till  ^^e  find  Another  heme. 

Thomas.    Brother^  I  beg  your  pardon^  1  will 


[  '13  3 

never  believe  (lie  tidings,  till  I  cannot  help  it.  But, 
brother,  tell  us  all  ahoutit,  I  pry  with  anxiety. 

Solomon.  Why  friends,  there  is  uotiiing  more  to 
fee  told.  He  disposed  of  all  without  giving  any 
friend  time  to  advise  with  him.  (3)  But  the  heart 
of  a  king  is  deep. 

[Fpon  a  day  appointed,  the  Dr.  thus  addressed 
his  family.  My  beloved,  1  have  explored  the 
city  for  a  site  to  build  on,  and  found  none  equal  to 
our  taste:  and  the  time  of  giving  possession  is  up: 
and  we  must  commit  ourselves  to  the  courtesy  of  our 
friei.ds. 

The  family  being  struck  with  astonishment;  all 
are  silent,  none  dare  reflect.  No  one  can  justify, 
Some  are  bedewed  with  contrition:  some  look  upon 
others,  expecting  they  will  surely  reply.  Tlieie 
silence  was  the  sharpest  reproof  he  could  get.  Ho 
hastens  to  find  a  retiring  place,  that  he  might  re- 
frain. As  he  had  no  counsellor,  he  had  no  com- 
forter.} 

J)r.  My  soul  is  filled  with  astonishment.  I  w'as 
confident  the  dignity  of  my  family  entitled  them  to 
a  cordial  reception  into  the  most  eligible  place  in 
the  city,  and  now  we  are  neglected  by  all.  How 
true  the  proverb,  "the  rich  hath  many  friends^ 
the  poor  is  despised  of  his  neighbour!"  This  is  to 
jnt.  a  dark  and  cloudy  day,  "my  belly  trembles^ 
jffiy  lips  quiver,  rottenness  enters  into  my  bones;  I 
tremble   in  myself;"  oh!  that  1  might  rest  in  the 


(3)  See  the  Dr'sdefcuce  before  Viis  PreBbytery. 


[  43  ] 

day  of  trouble!  But  mine  eyes  are    debarred  frow 
rest  and  sleep,  and  my  couch   is  watered  with  my 
tears      1  am  full  of  tos  sings  to  and   fro^  unto   the 
dawning  of  the  day.   Whence  can  arise  this  trouble? 
'f'^ Affliction  cometh   not   forth  of  the  dust,  neither 
doth  trouble  spring  out  of  the  ground."    Oh!  that 
it  was  witli  mp.  as  in  mouths  past,  when  the  can^Ue 
of  the  Lord  shone  upon  my  temple.  Alas!  my  hal- 
cyon days  are  past  and  gone;  something  betokens  a 
frown  from  Providence,  who  has  not  succeeded  ray 
enterprise,  and  ray  soul  faintS;,  in  a  day  of  adversity. 
My  conscience  upbraids  me  with  neither  a  sin  of 
omission  or  commission.     I  know  some  diversity  of 
sentiment  has    been,   between    some  of  my  most 
^yorthy  Elders  and  myself:  but  in  the  integrity  of 
my  heart,  and  the  innocence  of  my  hands,    I  have 
done  this.  (4<)  ^'^llut  why  art  thou   cast  dowai,    my 
soul!!"  What  should  discourage  tiiee?  Before  honor, 
is  humility.     If  one  door  is  shut,    I  trust  a  more 
effectual  door  will  open;  if  I  am  put  out  of  my  stew- 
ardship,   it  the  more  behoves  me  to  make  friends. 
I  am  resolved  what  to  do;  and  that  I  will  do.     I 
know  that  Dr.  R.  of  this  city,  is   a  liberal  hearted 
gentleman,  who  gives  his  own  away.     I  will  strait- 
way  make  him  my  confidant;  and,  with  his  concur- 
rence  I  w411  indirectly  bring  about  a   union  with 
the  Dutch  Church,  where  I  wish  to  be.     I  would 
do  it  direct,  but  for  the  connection. 

-^   (4)  Ges.  2l».  5. 


Scene,  Continued. 
JPprsmis. — D.  D.  and  Dr.  11. 

D.  D.  Brother,  I  am  extremely  glad  of  this  in- 
terview. I  have  to  congratulate  you  upon  tlic  re- 
port 1  have  just  received,  both  from  our  Bible  So- 
cieties and  Mis>,ionaiies  for  the  pr  >pagation  of  the 
Gospel,  foreign  and  domestic.  It  would  be  utteisy 
incredible;  but  that  we  diirstnot  lay  limits  to  the 
holy  One,  whose  mighty  works  are  so  characterise 
ticof  their  divine  author.  By  it  we  have  many  in- 
fallible proofs,  that  our  work  is  with  the  Lord,  and 
our  judgement  with  our  God,  who  will,  beyond 
controversy,  stcond  our  laudable  and  benevolent 
achievements;  and  put  a  seal  on  the  lips  of  all, 
who  contemn  our  labors  of  love.  Such  a  work  of 
diffasing  the  light  of  the  Gospel,  has  not  been  in  a 
hundred  years  past,  as  we  see  accomplished  now 
in  a  few  days,  and  by  the  same  vatio,  there  will  not 
be  a  s'iot  of  the  earth  in  ten  or  fifteen  years,  but 
will  be  amply  supplied  with  the  written  and  living 
oracle  of  divine  revelation.  Then  swords  may  be 
beat  (o  plougiishares  and  spears  to  pruning  hooks, 
for  he  nations  will  learn  war  no  more.  For  the 
ell^yalso  of  I'lphraim  i^hall  depart;  for  the  adver- 


[  43  3 

Series  ot  Judali  shall  be  cut  off:  Epliraim  shall 
not  envy  Judah,  and  Jiidah  shall  not  vex  Eph- 
raiai. 

1).  R.  Why  Doctor,  you  bring  to  my  ears 
good  news  from  afar.  It  is  as  cold  water  to  a  thirs- 
ty soul.  My  soul  doth  exceedingly  rejoice, and  by  it 
I  am  the  more  convinced j  the  time  to  avour  Zion 
is  now  come:  and  he  is  now  ushering  in  his  illus- 
trious reign  of  a  tlionsand  years,  when  Kigs  shall 
be  made  nursing  fathers,  and  Queens  nursing  motii- 
crs,  and  our  sons  and  our  daughters  shall  become 
noble  princes  in  all  the  earth.  It  is  manifest  to  me, 
from  the  harmonising  system  now  visible  among 
those,  who  have  lived  in  dissension,  that  illustrious 
prophecy  is  commenced:  '»the  wolf  also  shall  dwell 
with  the  lamb,  and  the  leopard  shall  lie  down  with 
the  kid;  and  the  calf,  and  the  young  lion,  and  the 
fatling  together,  and  a  little  child  shall  lead  them, 
and  the  cow  and  the  bear  shall  feed;  their  young 
ones  shall  lie  down  together;  and  the  lion  shall 
eat  straw  like  the  ox,  and  the  sucking  child  shall 
play  on  the  hole  of  the  asp,  and  the  weaned  child 
shall  put  his  hand  on  the  cockatrice's  den~''  (5) 

D.  D.  My  brother,  this  is  what  we  are  bound 
by  every  tie,  to  encourage:  and,  as  much  as  lietii 
in  us,  to  discountenance  every  let  to  its  progress. 
For,  if  roes,    and  the  hinds,  or  the  tender  grapes 


._   ('»}  Isa.  ii.  6  7.  3,     But  let  the  reader  take  knowledge  of  v,£-^  , 


[48] 

df  our  ilBw  l}orn  cliurches,  should  receive  aufclien- 
tic  intelligence,  that  their  mother  churches,  who 
gave  tiieni  being  and  sup  port,  are  at  variance 
among  themselves;  they  witl  draw  the  most  unsa- 
vory conclusions  concerning  the  reality  of  our  re- 
ligion, and  be  led  to  doubt  their  ov/n.  Take  us 
the  foxes,  the  little  foxes,  that  spoil  the  vines; 
for  our  vines  have  tender  grapes.  It  would  be 
better,  that  a  mill-stone  was  hung  around  theif 
necks, and  they  cast  into  the  sea,  than  offend  one  of 
those  little  ones^,  who  believe  on  him.  And  we 
m  ly  rest  assured,  it  will  put  them  to  the  most  ex- 
quisite anguish  of  mind,  to  hear  of  our  ancient  sec- 
tarian spirit  continuing  among  us,  as  iu  years 
past. 

D.  li.  Indeed,  Sir,  I  must  do  myself  the  plea- 
sure to  let  you  know,  I  have  lately  perceived,  since 
my  people  began  to  feel  the  power  of  religion  upon 
their  hearts,  that  they  are  much  more  loving  among 
themselves,  and  charitable  towards  other  denomi- 
nations: and  they  sometimes  deplore,  with  tendeT 
compassion,  the  rigid  and  narrow  spirit  of  som«, 
who  seem  to  take  no  delight  in  our  revivals,  but 
a-e  rather  disposed  to  doubt  its  reality,  than  take 
an  interest  in  its  practice. 

JD.  I).  And  this  I  have  not  the  least  doubt  of: 
for,  as  they  are  now,  so  once  was  I,  till  God,  by 
his  wisdom  and  goodness,  was  pleased,  by  the  in- 
strumentality of  a  Dulch  female,  to  convince  me. 
that  what  God  had  cleansed, I  should  not  call  com- 


[47  ] 

;uiOtt:  and,  from  that  day  to  this,  I  am  ashamed  that 
I  belong  to  the  secession  party,  who  are  not  only  ex- 
tremely rigid,  J)ut  glory  in  it,    and  glory   in   being 
reproached  on  that  account.     When  they  hear  of  a 
revival,  in    which    multitudes  are  converted,  you 
may  see  sadness  in  their  conntenance;  for  they  can- 
not believe,that  any  good  thing  should  be  conferred 
upon  any,  who  are  not  of  their  way  of  thinking,  or 
who  do  not  connect  themselves  with  them;  although 
they  liad  power  to  cast  out  devils.     Upon  this  sub- 
ject, dear  brother,  I  wished  a  free  and  confidential 
conference,  inter  nos;  as,  you  know,  it  would  be 
the  worst  of  policy  to  provoke  them  to  think, I  had 
become  their  enemy.     If  I  can  hold  an  interest  in 
their  affections,  1  may  do  them  good,  by  leading 
them  unto  more  pleasant  paths. 

D.  Ji.  Dear  brother,  I  rejoice  to  have  from  youc 
iMouth  those  candid  acknowledgements  of  what  I 
ever  lamented  to  see  in  yau:  and,  at  the  same  time, 
I  wish,  with  the  utmost  sincerity,  to  tender  my 
services,  in  support  of  any  laudable  measure  you 
xnay  propose,  to  ameliorate  the  public  mind. 

J).  J).  We  are  informed  by  good  authority,  if 
two  shall  agree  on  earth,  to  ask  any  thing  in  his 
name,  it  shall  be  done  for  them.  So  highly  did 
Jesus  approve  of  harmony  among  brethrea.  Now, 
J.  am  fully  persuaded, as  providence  has  chosen  for 
ns  the  principal  seats  in  his  kingdom,  over  which 
the  Holy  Ghost  has  made  us  the  overseers,  that  we 
stand  in  the  highest  respgnsibUity;  and;  as  suclu 


[48] 

arc  clothed  ^vitll  more  than  ordiiiavy  authority^ 
aud  where  much  is  given,  much  is  required. 

D.  .'.  Of  these  remarks  I  am  conscious  of  the 
correctness:  for  the  harmonising  spirit  has  seized 
my  soul,  and  I  wait  with  anxiety,  to  accord  with 
Avhat,  1  iiope,  is  some  well  disgcsted  system  worthy 
of  its  author. 

D.  D.  With  the  utmost  confidence  in  your  in- 
tegrity, I  take  the  liberty  to  communicate,  that, 
since  my  late  conviction,  1  am  determined  upon  a 
reform  in  the  constitution  of  our  church,  at  t!ie  risk 
ol  my  character  and  all  I  possess.  Yea,  I  would 
not  count  my  life  a  dear  sacrifice. 

1).  H.  This  is  coming  to  the  point,  and,  T  must 
say,  it  is  laudable,  worthy  of  a  D.  D.  13ut  how 
shall  it  be  wisely  and  most  securely  effected? 

D.  J).  The  plan  is  not  only  disgested,  but  part- 
ly executed.  I  have  drawn  off  my  [)eople  from 
their  old  stand.      We  are  now  without  a  church. 

D.  ft.  Pardon  the  interruption.  T  now  conceive 
you  will  have  a  sulBcient  apology  for  preaching  in 
my  church  twice  in  the  day  in  the  times  of  vaca- 
tion, and  the  people  v/ill  naturally  come  to  hear  us 
both  without  distinction.  They  will  sweetly  amal- 
gamate till  they  will  be  blessed  with  a  spirit  of  re- 
ciprocal affection  for  one  another,  during  our  ordi- 
dinary  Sahbatlis. 

U.  D.  You  are  perfectly  upon  the  plan.  When 
the  communion  comes  on,  I  shall  prepare,  as  Cod 
jtt^ay  enable,  some   most  lively  and  masterly  dis- 


[49] 

courses,  suited  to  the  occasion;  an*!  ^vlien  we  iuvitd 
to  the  Lord's  table  J  shuUinthe  most  patheticman* 
ner,touch  all  the  fin-  str.ugs  of  their  aifections,  treat- 
ing of  the  love  of  Christ  to  per  hing  sinners,  as  if 
immediately  endowed  from  on  high,  pressing  a  sac- 
rifice of  all  immaterial  distinctions  to  the  solema 
ordinance,  and  invite  the  two  to  become  one.  Your 
liberal  minded  people  will  n  t  scruple  to  commune 
with  us:  and  when  the  next  occasion  comes,  you 
will  reciprocate  the  compliment.  I  shall  lead  the 
way  to  my  people,  and,  1  hope,  there  will  be  a 
general  communion.  In  the  mean  time,  it  will  be 
proper,  as  prudence  may  direct,  to  let  all  our  la- 
bor, public  and  private,  have  a  bearing  towards 
the  goal.  V  uch  can  be  done  by  enlisting,  by  secret 
insinuations,  some  of  the  most  influential  charac- 
ters on  both  sides:  and  when  the  less  informed  see 
their  leaders  go,  they  will  follow.  It  was  thus 
the  revolution  of  France  was  brought  about  by  the 
llluminati.  It  only  requires  wisdom  and  prudence 
in  leaders,  to  bring  the  human  mind  to  almost  any 
thins;,  which  a  leader  can  desire.  Indeed,  I  am 
sanguine,  that  with  the  blessing  of  divine  Provi- 
dence, we  will  achieve  such  wonders,  that  it  will 
make  one  of  the  most  noted  epochs  in  history,  for  a 
thousand  years  past,  and  as  many  to  come.  I  have 
no  doubt  but  it  will  meet  with  opposition,  but  not 
formidable,  hardly  sufficient  to  adorn  the  history^ 
and  in  nothing  sufficient   to  terrify  our  bravery, 

Q 


9*he  power  of  schism  a»d   amalgamation  belong" 

to  the 

Adieu;  my  brother.  £JSa?zf . 


ScENE^  Continued. 

persons The  two   Br^s.    and  their  joint  ses$ 

sion. 

1>.  D.  Well,  brethren,  the  solemn  scene  is 
over,  and  we  are  met:  suppose  we  spend  an  hour 
or  two  together,  in  a  free  conversation;  as  we  may 
find  for  mutual  improvement  and  social  pleasure. 

D.  R.  I  think  we  cannot  be  better  employed:, 
but  that  it  may  be  the  more  to  our  purpose,  let  us 
have  closed  doors;  and  use  all  freedom  in  unboun- 
ded confidence.  I  move,  that  we  commence  with 
making  such  remarkg  upon  the  occasion  we  havi> 
enjoyed,  as  the  members  may  think  will  be  for 
edification,  and  that  we  commence  with  the  Elders 
as  they  sit. 

Carried,  nemine  contradicente. 

D.  D.    IN   THE    CHAIR. 

1st.  Eld^r.  1).  D.  you  have  seen  what  you  never 
^peeted  to  see,  such  aj^ujietion  of  different  denomi- 


1 51 3 

Nations  cemrauiie  together.  We  wish  to  receive 
from  you  your  candid  aud  serious  ojiiuioa,  concftrn» 
ing  th«  whole. 

Mr.  Chairman.  To  be  candid,  I  must  confess  it 
was  to  me,  not  more  rare  than  pleasant:  and  from 
the  appearance,  1  thought  that  every  one  felt  as  I 
did. 

2d.  Elder.  Sir,  I  am  now  an  old  man,  and  must 
confess,  I  never  witnessed  such  a  Heaven  upon 
earth.  I  often  thought  on  the  words,  *'Lord,  it  is 
good  to  be  here." 

3d.  Elder.  It  brought  to  my  mind  the  most 
lovely  scene  of  Solomon's  dedication  of  the  temple^ 
when  the  Griory  of  the  Lord  filled  the  temple,  till 
Sie  Priest  could  not  minister. 

4th.  Elder.  I  think  the  Lord  hath  done  for  ug 
great  things,  whereof  we  are  glad.  I  only  long 
for  the  next  communion.  (1) 

\^Such  contentment^  sentiments  of  love  and  grati- 
tude, praise  and  admiration^  were  general  with 
the  rest.']  {%) 

D.  R.  Reverend  Sir;  I  must  confess,  I  neveu 
knew  a  better  digested  plan,  nor  a  plan  more  per- 
fectly executed.  Not  a  thought  of  all  the  good 
hoped  for,  but,  lo!  it  is  fully  accomplished;  and 
this  hour's  approbation  of  the  Eldership  is  crown- 
ing the  whole.  There  has  not  reached  my  ears  ar 
single  murmnr,  more  than  if  they  had  been  all  on« 

;_  p)  Prov,  25.  4,  (2)10,,18.!ii5.  27, 


[5Sl 

i^nrcli  from  the  beginning.  T  never  would  have 
conceived,  that  your  church,  who  ever  appeared 
so  tightly  laced  to  the  exclusive  use  of  David's 
Psalms,  would,  without  murmur,  yield  themselves 
so  cordially,  and  joia  so  heartily  in  the  use  of 
our  gospel  psalmody.  This  is  little  less  than  a 
miracle,  ia  favor  of  praisins;  (rod  with  new  songs, 
suited  to  new  occasions.  The  sweet  poet,  Dr, 
Watts,  says, 

When  we  are  raised  from  deep  distresSf 
Our  God  deserves  a  Song,  (1) 

iiut  why  should  we  marvel?  Nothing  is  hard 
with  God,  where  he  determines  to  manifest  his  un- 
searchable love. 

I  now  move  the  chairman  will  favor  us  with  his 
sentiments. 

D.  D.  I  frankly  acknowledge,  I  stand  on  too 
delicate  ground  to  commune  wiih  usual  freedom. 
If  I  speak,  I  must  speak  the  sentiments  of  my  heart; 
and  should  T  develope  them,  it  might  be  thought 
I  was  tinged  with  vain  glory.  As  to  what  my 
brother  deemed  most  marvellous,  I  can  account  for 
itoo  my  own  experience.  So  long  as  we  kept  a 
religious  <!i  >tMnce  from  all  churches,  who  used  gos. 
pel  psalm  uly,  and  often  had  recourse  to  it  as  a 
separating  wall,  ever  preaching  our  own  way,  our 

* '" u        ■    , 


[SS] 

prejudice  Was  confirmed  from  the  cradle,  so  that  to 
have  attacked  any  one  of  us  upon  tliat  subject,  we 
would  have  resented,  as  though  we  knew  our  as- 
sailant had  brought  an  image  from  the  bottomless 
pit,  to  lead  us  to  offer  sacrifice  to  Devils.  But 
when,  by  the  call  of  divine  Providence,  we  were 
brought  into  the  assembly  of  his  people;  and  with 
our  eyes  beheld  the  glory  of  God's  house,  and  all 
liis  saints  praising  him  and  exalting  the  same  Jesus 
whom  we  love  and  adore,  in  language  which  ex- 
ceeds all  others  for  purity  and  sublimity,  suited  to 
the  weakest  capacity;  it  seized  the  mind  with  the 
power  of  an  electric  shock,  that  every  one  in  its 
circle  raiust  yield,  or  resist  by  hardihood  they 
are  not  willing  to  account  for,  and  so  must  infalli- 
bly take  every  mind,  who  ever  felt  the  power  oftha 
gospel  If  he  should  shut  his  eyes  and  his  mouth, 
his  heart  must  accord;  as  there  is  a  never  failing 
congeniality  between  the  power  of  saving  faith  m 
the  affections,  and  that  gospel,  which  is  illustrious  • 
ly  set  forth  by  Dr.  Watts.  And,  what  is  a  confir- 
mation of  it,  I  never  knew  a  single  instance  of  a 
man  or  woman,  who  had  been  brought  up  in  the 
habitual  practice  of  David's  Psalms,who  once  tast- 
ed the  superior  delights  of  the  gospel  psalmody, 
ever  incline  to  sing  the  old,  more  than  he,  who  had 
tasted  the  gospel,  would  be  willing  to  trust  his 
salvation  to  the  law.  But,  upon  the  whole,  I 
think  we  have  all  good  reason  to  join  in  singing 
his  praise  in  the  133  Psalm^  Watts'  imitatioH. 


tst] 

Srf.  Elder.  But,  Dr.  some  how  or  other,  yormg 
WilliaDijthe  student  you  ordained  an  elder  last  week 
has  been  passed  over,  and  we  have  not  had  his 
sentiments.  [JSTow  this  William  was  ruddy y  and 
wifhall  of  a  beautiful  countenance,  and  goodly  to 
look  to.  Jlnd  the  spirit  of  truth  was  on  his  lijjs.J 
B.  D.  Why  William,  my  son,  I  beg  your  par- 
don; I  had  like  to  have  neglected  you.  Come  up» 
and  speak  your  mind  freely:  let  no  man  despise 
thy  youth.  You  may  have  much  to  do,  when  wc 
are  dead  and  gone. 

William.  Reverend  Sir,  I  am  indeed  a  yotJng 
man  in  every  sense  of  the  word,  and  a  younger 
JElder,  and  ye  are  matured  in  judgement.  "VVhere- 
jfore,  I  was  afraid,  and  durst  not  shew  my  opinion. 
I  said,  days  should  speak  and  multitudes  of  years 
should  teach  wisdom.  But  there  is  a  spirit  in  man, 
and  the  inspiration  of  the  Almighty  giveth  him  un- 
derstanding. Great  men  are  not  always  wise,  neith- 
er do  the  aged  understand  judgment.  Therefor^ 
I  said,hearken  to  me;  I  will  also  show  my  opinion. 
Behold  I  waited  for  your  words,  I  gave  ear  to  your 
reasons,  whilst  ye  searched  out  what  to  say.  Yea 
1  attended  unto  you. and  behold!  there  was  none  oC 
you,  that  convinced  me.'^ 

'  D.  D.  Well  William,  my  son,  whom  I  love  ia 
■the  bowels  of  Christ  Jesus,  we  are  all  here;  and 
will,  with  patience  and  tenderness,  attend  to  any 
doubt  or  hesitation,  which  might  possibly  discom- 
jgose  your  xaintl.     It  cannot  bft  expected   that  th^ 


[55] 

juvenile  will  discover,  with  equal  dispatch  with  tha 
matured  ill  ju  dgement. 

Senr.  Elder.  l.move  that  we  shall  all  hear  and 
attend  to  the  young  man's  feelings:  and  that  of  all 
things,  we  must  be  cautious  of  offending  one  of 
C;lii*ist's  little  ones.  I  hope  it  will  be  thought  no 
pain,  nor  yet  loss  of  time,  to  remove  his  doubts, 
before  we  adjourn.  It  would  damp  all  my  ])lea- 
sure,to  think  one  of  our  memhersjthe  very  weakest, 
should  go  away  with  a  sorrowful  heart.  [To  which 
the  house  assented. J 

J).  IJ.  Brethren,  as  this  task  may  be  more  than 
we  are  all  able  to  accomplish  in  our  own  strength, 
let  us  pray;  and  in  the  meantime,  remember  Wil- 
liam our  doubting  son. 

Now  William,  you  are  permitted  to  sp  ak  for 
yourself. 

William.  Reverend  Fathers,  1  must  confess,  I 
have  some  jumbled  thoughts,  for  which  I  have  no 
words,  as  every  thing  appears  novel, and  to  require 
new  words;  especially  with  respect  to  government. 
I  could  not  give  it  a  name.  It  is  not  a  republic, 
for  the  people  have  no  share  in  it:  nor  democrati- 
cal,  for  it  is  not  popular:  nor  aristocratical,  for 
there  are  more  than  one  and  less  than  three:  nor 
monarchical,  for  there  are  more  than  one:  nor  des- 
potic, for  although  it  is  somewhat  arbitary,  it  i» 
not  absolute  and  unlimited:  nor  is  it  theocratical,, 
for  it  has  no  divine  authority:  nor  hereditary,  for 
it  wiii  never  hiive  a  legitimate  heir.     It  appeivrs  te 


f  56  1 

me  to  lia^e  sucked  tlie  blood  heresiarch  and  hiera- 
chy,  a  kind  of  sacred  government,  in  which  the 
Hierarch  sits  chief  of  the  order.*  Hear  his  declara- 
tion: "I  will  ascend  into  heaven:  I  will  exalt  my 
throne  above  the  stars  of  God;  I  will  sit  also  upon 
the  mount  of  the  congregation,  in  the  sides  of  the 
jNorth.  )  will  ascend  above  the  height  of  the  clouds, 
I  will  be  like  the  most  High,  whoo[>poseth  and  ex« 
alteth  himself,  above  all  that  is  called  God,  or  that 
is  worshipped, so  that  he,  as  God,sitteth  in  the  tem- 
ple of  God,  and  showeth  himself  that  he  is  God." 

Kow  all  men  know,  that  without  some  form  of 
government',  society  cannot  exist;  and  that  God, 
placing  man  in  this  world,  gave  systems  of  govern- 
ment, ci\il  and  sacred;  and  the  highest  order  he 
gave  man  was  ministerial.  Their  supreme  pow- 
ers declare,thatin  their  judgement,  the  constitution, 
which  they  establish  for  themselves  and  their  na- 
tion, is  founded  in  equity  and  justice,  upon  the 
divine  law;  but  never  presume  to  legislate.  And 
tlie  man,  who  will  not  walk  according  to  law,  must 
abide  the  penalty.  But  it  only  belongs  to  God, 
"who  is  lawgiver,  king  and  judge,  to  give  laws, 
and  those  are  too  pure  to  admit  of  variation  or 
shadow  of  change,  except  such  as  are  positive  and 
depend  upon  the  will  of  the  arbitrator.  But  the 
great  throne  I  saw  and  he  that  sat  upon  it, were  far 
above  the  throne  of  God;  for  he  dispenses  with 
laws  and  penalties,  granting  dispensations  for  many 
violations,  aud  foraxing  new  iustitutioiis  by  corrupt- 


^iiig  old  ones,  making  the  strait  wide,  and  the  nai^ 
row  broad;  as  if  the  way  to  Heaven  was  made  fou 
camels. 

1^^.  Elder.  Moderator,  I  hope  yon  will  not  suf- 
fer this  petulant  youth  to  insult  your  honor  and 
abuse  our  patience.  He  is  as  void  of  modesty  aa 
of  discretion,  and  is  more  of  a  demoniad,  than  a 
divine.  I  move  we  send  for  an  officer  and  have 
him  removed  to  the  Hospital.  He  is  surely  gone 
beside  himself. 

B.  D.  O!  the  young  man  will  come  to  himself. 
Let  us  pray.    I  shall  meet  you  before  your  betters. 
The  assembly  breaks  up  in  a  great  tumult  of  con- 
fusion. 

H 


*f 


PART  II. 

^m^m 

Scene,  in  the  city  of  Philadelphia.       -l 

Wersons. —  The  Pr§fessor  of  theology,  a  Fourtg 
Man;  an  Elder  in  his  session',  and  a  student^ 
now  on  trial  j or  holij  office. 

William  presents  D.  D.  to  tlie  grand  Sanhe-] 
drim. 

A  Libel,  preferred  against  D.  D.  at  the  instance 
of  V¥illiam. 

Whereas,  the  breach  of  a  covenant,  especially 
in  things  pertaining  to  God;  and  that  too  by  an  of- 
ficer of  high  responsibility  in  the  holy  of  holies,  is 
an  heinous  sin  and  scandal,  contrary  to  the  word  of 
trod  and  to  the  profession  of  this  church  founded 
^ thereon,  repugnant  to  the  christian  character,  and 
injurious  to  the  religion  of  the  Lord  Jesus  Christ: 
that  you  D.  Dx  are  guilty  of  the  matters  of  sca-^^^^-l 
above  mentioned;  inasmuch  as  yon  did,  vithout 
any  previous  counsel  with  the  Elders  of  th't  branch 
of  Christ's  church,  over  whom  the  JBtoly  Gbost 
liad  made  you  au  overseer: 


[60] 

i&t.  Enter  into  occasional  commuhion  with  as 
Zhauy  as  you  could  ppisiiade  of  Dr.  R's.  church,  a 
distinct  denomination,  to  come  to  the  Lord's  table, 
where  you  administered,  without  any  previous  ex- 
amination, or  certificate  of  character,  to  those,  of 
whom  neJtiii^r  you  nor  your  people  could  have  any 
possible  knowledge: 

2d.  You  then  returned,  with  as  many  as  would 
follow  your  example,  into  sacramental  communion 
with  D:  li's  church;  and  so  progressed  from  occa- 
sional to  stated  communion.,  and  so  reciprocated^ 
from  time  to  time,  those  years  past: 

3d.  Instead  of  amending  your  way,  by  a  testi' 
inony  of  repentance  towards  God,  and  faitii  towards 
our  Lord  Jesus  Christ,  "or  continuing  steadfastly 
in  the  Apostle's  doctrine,  and  fellowship,  and  in 
breaking  of  bread,  and  prayer;"  you  did,  and  do 
continue  to  defend  the  same,  from  pulpit  and  press, 
with  great  contempt  of  those,  who  lament  your 
fall  and  have  laboured  much  for  your  recovery: 

4th.  Moreover,  in  attempting  to  justify  yourself 
sd  the  expence  of  the  ordinance  of  church  govern- 
ment, you  have  vindicated  the  extention  of  promis- 
cuous communion,  almost  without  limit: 

5th.  All  these  things,  in  opposition  to  your  own 
declaration,  when  our  constitution  was  ratiiied.  (1) 

6th.  You  did,  in  open  defiance  of  the  article  on 


J     A-^'^iaie  ivefoir.ned  S3-no(i;  at  urceii  (.''a-tle,  May  31.  rrJ9.     Tlio    Syn«^ 
haviof  ji^dicis^i-raincil   ect,  u^til  tiiC  >vorc!s  "provided  tliat  agllung." 


psalmody  which  yaii  swore  to  support,  sing,  and 
encourage  others  to  siii^,  sungs  m  rely  human  m 
public  worship,  conilrming  the  guilty  in  their  er- 
ror, aud  leading  the  innocent  astray. 

7th.  You  did  actually  violate  the  express  words 
of  your  solemn  oath  at  your  ordination;  viz.  -'yotl 
do  promise  to  maintain  the  unity  of  the  spirit  in  the 
bond  of  peace, and  that  you  will  no'  follow  any  di- 
visive courses,  by  complying  with  the  defections  of 
the  times,  or  by  giving  yourself  up  to  a  detestable 
neutrality  in  the  cause  of  Cirod.''  (3) 

In  all  which,  you  have  very  much  vexed  the 
church  of  Grod,  aud  put  tlipm  to  grief,  for  whom 
Christ  died.  These  things  therefore  being  found 
relevant,  and  proved  against  you:  you  ought  to  be 
proceeded  against  by  the  censures  of  the  Lord's 
liouse,  according  to  the  nature  of  your  offence, 

SANHEDRIM  IN  SESSION. 

President.  Doctor,  you  have  heard  the  charges., 
Are  you  guilty,  or  not  guilty? 

Dr.  I  confess  the  facts,  but  plead  justification, 
and  exclude  all  necessity  for  witnesses.  I  acknow- 
ledge, I  now  stand  legally  indicted  for  a  deviation 
from  the  established  laws  of  this  house.  *»The  As- 
sociate Reformed  church,  generally  speaking,  had 
been  stiict,  and  even  exclusive,  in  her  communion 

I  ("2)  Constitu'.ion  ofllw?  Associate  RcformeU  church,  p  502-: 


[62] 

and  to  lier  laws:"  and  when  this  was  their  faith 
and  practice,  and  no  hesitation  of  its  authentic! t.y,  \ 
was  by  them  ordained  an  elder  or  minister  of  Jesus 
Christ.  I  tlicn  believed  as  they  believed;  and  ac- 
cording to  all  the  laws  and  ordinances  as  then  prac- 
tised by  this  church,  iu  the  most  solemn  moments 
of  my  life,  under  the  oath  of  God  in  my  ordination 
vows,  I  was  bound  to  maiutaia  and  apply.  Vet, 
strange  as  it  may  appear,  I  now  believe  that  the 
tenor,spirit  and  letter  of  that  oath  bound  me  to  the 
present  practice,  I  no\v  stand  up  to  justify.  My 
contest  is  not  with  William  alone.  I  presume  to 
convince  this  house,  as  well  as  him,  that,  until  we 
shall  all  unite  in  the  very  same  practice,  1  have 
now  exemplified,  we  never  can  practice  according 
to  our  ordination  vows.  If  I  succeed  according  to 
expectation,  of  which  1  have  no  aoubt,  you  are  all 
my  proselytes:  if  not,  then  I  am  your  convict,  al- 
though as  unspotted  as  an  angel. 

When  1  swore,  1  swore  to  support  exclusive 
communion,  as  I  then  understood  the  constitution: 
when  I  swore,  1  swore  to  support  ©atholic  com- 
munion, as  Inoiv  understand  said  constitution.  I 
am  far  from  regretting  an  event,  which  led  me  and 
others  of  my  brethren,  to  an  exchange  of  commu- 
nion, most  consonant  as  we  believe,  to  the  word  of 
God.  (1)  I  cannot  regret  such  an  event,  because 
it  invites  a  free  discussion  of  my  conduct,  to  a  com- 
fortable decision  of  the  great  (j\icstion,  what  are 

^    1   Pago  7.  ^      • 


C«3l 

the  legitimate  terms  of  admission  to  visible  cTiurcli 
•ommiiuion? 

WHliam.  As  the  Dr.  is  so  candid  in  his  confes- 
sion, it  is  far  from  me  to  exaggerate  his  transgres- 
sion. As  he  seems  to  rejoice  in  what  he  has  done, 
and  even  solicit  tn  investigation,  T  shall  not  boast 
till  I  have  laid  off  my  harness,  well  assured  that 
our  debate  will  only  darken  counsel  with  words 
witliout  knowledge;  if  we  lean  to  our  own  under- 
standing, or  seek  our  own  glory  in  the  sequel. 

D.  J).  "Much  is  gained,  when,  instead  of  put- 
ting our  language  in  the  mouth  of  the  book  of  God, 
the  book  of  God  is  allowed  to  sit  in  judgement  upou 
tis,  and  pronounce  its  oavu  verdict.  To  this  pre- 
liminary 1  hereby  bind  myself,  and  hope  ray  anta* 
gonist  will  feel  the  same  oblis;ation.  •  And.  for  the 
sake  of  precision,  it  is  agreed,  that  communion  pre- 
supposes union,  and  that,  in  every  association,  sig- 
nals are  essential  to  union  and  communion;  and 
that  invisible  union  is  esBcntial  to  divine  commu- 
nion; and  that  the  privileges  of  every  society  must 
be  kept  sacred.  But  the  question  is;  whether  in- 
visible union  alone  entitles  to  visible  sacramental 
communion.  This  is  afBrmetl  on  one  side,  and 
denied  by  the  other,  who  maintains  that  professio- 
nal union  is  essential  to  sacramental  communion. 
The  former  I  maintain;  the  latter  1  deny. 

I.  1  shall  prove,   that   sacramental    communioa 
,    ,  upon  catholic   princip^jj^,  is  supported  from 
Scripture.  «^j. 


[fit  J 

Tl.  From  authentic  facts,  to  be  agreeable  to  the 
faith  and  practice  of  the  church  of  Christ,  from 
the  day  of  Pentecost  to  the  present  time,  with 
a  few  party  exceptions.  1st.  from  facts  in  the 
primitive  christian  churches,  2(1.  in  the  time 
of  the  reformation,  Sd.  from  that  time  to  this. 

III.  Answer  objections. 

IV.  Shew  the  consequences  of  sectarian  and  anti- 
sectarian  communion;  in  relation  to  a  particu- 
lar church;  to  the  church  at  large:  and  the 
surrounding  world. 

William.  "  1  stand  prepared,  thy  single  arm  to 
mine.  I  trust  in  heaven;  the  God  of  battles  stimu- 
lates ray  arm,  and  fires  my  soul,  with  ardour  not 
its  own.'' 

D.  D.  I  shall  prove,  that  sacramental  commu- 
niou  upon  catholic  principles  is  supported  from 
{Scripture.  (I) 

There  is  no  point  more  fully  settled  in  the  word 
of  truth,  than  this:  the  church  of  God  is  one;  ^'as 
the  hodij  is  one  and  hath  many  memhers  and  all 
iiie  members  of  that  one  body,  being  many,  are  one 
lody^  so  also  is  Christ;  for  by  one  spirit  we  are 
all  baptised  into  one  body,  whether  we  be  Jews  or 
Gentiles,  whether  we  be  bond  or  free;  and  have  all 
heen  made  to  drink  into  one  spirit:  for  the  body  i& 
not  one  member,  but  many.^^  (2)  All  this  lively 
analogy  between  man's  natural  body  and  the  body 


•^  qi)  Pisa  page  y,  (2)  \,  Covjui^.-iVZ,  1^ 


[63  3 

of  Christ,  is  minutely  handled  at  large  by  the  apos* 
tie,  to  reprove  the  vain  glory,  so  natural  to  our  cir- 
cumstances. As  if  all  would  claim  t''  he  the  chil* 
dren  of  Abraham,  or  the  peculiar  people  of  the 
Lord,  which  naturally  led  them  to  schism,  sayingi 
I  am  of  Paul,  I  am  of  Apollos;  whereas, as  believ- 
ers, they  were  all  of  Christ  and  but  one  body, 
though  they  had  many  members.  Their  union 
with  the  body  is  the  foundation  of  all  the  virtue, 
beauty  and  excellency  of  all  the  members,  of  tlia 
efficiency  of  the  members  in  mutual  co-operation, 
communication  of  interests  and  sympathy:  so  that 
all  the  members  should  have  the  same  care,  one  of 
another:  if  the  apostle  so  sternly  reprehended  their 
divisions,  as  inconsistent  with  the  unity  of  the 
church,  although  they  continued  to  hold  commu- 
nion together,  what  would  he  have  said,  how  would 
he  thundered  forth  his  indignant  rebuke,  had  they 
carried  their  contest  so  far,  as  to  burst  the  bounds  of 
communion,  and  by  that  act  virtually  to  disown 
each  other  as  members  of  the  body  of  Christ?  (1) 

WiUiam,  That  the  church  of  God  is  one,  is  rea- 
dily acknowledged,  and  that  she  is  under  divine 
injunction  to  recognise,  and  acknowledge  on© 
God  and  Father  of  all  in  Christ  Jesus,  by  profes- 
sing one  faith,  one  baptism,  and  mutual  fervent 
love  among   themselves;     and    that   schismatical 

. — '    ■"      ■  '     ;!■■■ 

!_   1  Plea,  page  j™-    _ 


[66] 

disputes,  and  va ill  glory,  is  a  iraiiggressioii  Leforfc^ 
God,  and  injurious  to  the  cause  of  Christ  and  the 
peace  of  the  community,  and  that  there  is  an  awful 
woe,  pendent  over  the  head  of  that  man,  by  whom 
offence  comcth,  so  dreadful,  that  it  had  been  good 
for  that  man  he  had  not  been  born,  if  he  should  die 
in  the  spirit  in  wliich  he  lived.  But  the  apostle. 
says  likewise  by  the  spirit,  that  offences  must  needs 
come;  and  there  must  also  be  heresies  among  you, 
that  they, which  are  approved,  may  be  made  mani- 
fest among  you.  But  do  all  or  any  of  those  acknow- 
ledged truths  deliver  the  Dr.  from  his  premuuire? 
If  offences  come  from  lusts,  and  such  as  are  incon- 
sistent with  an  open,  pure  and  genuine  profession 
of  the  christian  system,  there  cannot  be  a  reciprocal 
tion  of  social  confidence;  but  they  are  at  open  rup- 
ture among  themselves,  either  iu  secular  or  spiri- 
tual matters:  they  cannot  sit  in  a  judiciary  court.^ 
they  cannot  agree  to  walk  in  the  same  way,  nor  be 
governed  by  the  same  rules.  One  says,your  creeds 
and  confessions  are  all  repugnant  tochristia.n  liber- 
ty or  evangelical  privileges;  your  articles  are  dam- 
nable heresy;  by  advocating  absolute  and  uncon- 
ditional predestination,  yoa  make  God  the  author 
of  sin;  my  zeal  for  the  divine  character  and  tlie  honor 
of  the  Lord  Jesus  Christ,  by  whom  I  am  sure  to  b& 
saved,  forl)ids  me,  so  much  as  to  eat  w  ith  you,  much 
more  to  sit  at  the  same  table,  and  partake  of  the 
same  body  and  blood  of  my  Redeemer,  who  put  it 
in  my  power  to  become  obedient  uuio  eterual  lif^ 


L  67  1 

^ays  his  antagonist  in  reply;  I  suspect  you  for  a 
legalist,  for  by  the  deeds  of  the  law  no  man  living 
can  be  justified;  nor  can  acts  of  obedience  be  tlie 
cause  why  Christ  became  a  redeemer  to  any  one. 
Yet  they  both  profess  faith  in  the  Lord  Jesus 
Christ,  and  acknowdedge  that  they  are  debtors  to 
him  for  his  salvation.  M^'ill  these  litigants  com- 
mend themselves  to  God,  and  atone  for  their  strife^ 
by  sitting  down  and  taking,  as  my  antagonist  liglit- 
ly  observes,  a  family  meal  w  ith  each  other  at  the 
Lords  table,  like  boxers  settling  their  dispute  over 
the  inebriating  cup?  Kas  not  the  Dr.  long  been 
taught,  and  as  long  acknowledged,  that  there  is  a: 
right  coram  iJeo,  and  a  right  coram  ecclesiaP  thaC 
the  Lord,  who  inspects  his  own,  finds  many  of  tliem 
eating  and  drinlfing  unworthily,  when  they  come 
into  his  presence,  not  having  tlse  preparation  of  the 
sanctuary?  They  may  be  the  chibhea  of  God  habit- 
ually, and  not  actively  prepared  for  so  solemn  an 
approach:  they  may  be  christians  in-deed,  who  can- 
not give  satisfactory  proof  of  it  to  a  faithful  watcli- 
nian,  charged  as  Joshua  was:  "and  the  angel  of  the 
Lord  protested  unto  Joshua,  thus  saifh  the  Lord 
of  hosts,  if  thou  wilt  icalk  in  mjj  ways,  and  shalt 
also  keep  inij  chars;e,  then  thou  shaft  also  judge  my 
house,  and  shalt  also  keep  my  courts;  and  I  iv ill 
give  thee  places  to  walk  among  those  that  stand 
hyf  or  Jeremiah,  ''•therefore  flius  saith  the  Lord, 
iftiou  return.then  will  J  bring  thee, and  thou  shalt 
Mmid  before  mej  and   if  thou  take  forth  the  pre-' 


[88] 

eioug  from  the  v?7<3,  thou  shalt  he  my  moiifli:  let 
them  return  unto  ihee^  but  return  not  thou  unto 
them.  %ind  I  will  make  Pee  unto  this  people  a 
fenced  brazen  ivall;  and  they  shall  fght  ai^ainst 
thee,  but  theij  shall  not  prevail  aj:;ainst  th<e,forI 
am  with  thee,  to  save  thee,  and  to  delver  thee^ 
saith  the  Lord/'  I  say,  a  conscientious  divine 
Uiiv  find  children  of  God,  who  have  soli  tie  of  god- 
liness about  them,  as  to  make  it  a  duty  to  keep 
them  back,  until  the  evidence  in  their  iavor  will 
make  it  more  manifest,  that  tliey  are  entitled  to  so 
high  a  communion,  although  they  belong  to  the 
same  church,  and  are  amenable  to  the  censure  of 
her  courts.  The  incestuous  person  was  only  sus- 
pended till  he  gave  evidence  of  repentance;  Peter 
Was  restored  after  his  conversion*  If  there  had 
beei.  in  any  of  those  a  disseution  in  articles  of 
faith,  it  would  have  been  impossible  to  admit  them 
consistently  with  those  high  orders,  '^contend  ear- 
nestly for  the  faith  once  delivered  to  the  saints;" 
'<take  heed  to  the  flock,  over  which  the  Holy 
Ghosi  hath  made  you  the  overseers — w  arn  the  unru- 
ly— thou  shalt  not  see  sin  upon  a  brother — thou  shalt 
in  any  wise  tell  him  !iis  fault — and  there  remember 
thy  brother  hath  aught  against  thee,  leave  there  thy 
gift,  and  go,  first  be  reconciled  to  thy  brother,  and 
ihen  offer  thy  gifts.  If  he  will  hear  thee,  thou 
hast  gained  thy  brother — but,  if  he  will  not  hear 
the  church,  let  him  be  unto  thee  as  a  heathen  man 
and  a  publican,"  altho  he  is  thy  brother  by  an  iu- 


[69  1 

visible  relation.  If  all  matters  less  than  a  naked  pro- 
fession of  faith  in  Jesus,  mast  be  sacrificed  to  uai* 
versal  benevolence  Avithout  any  adjustment  of  dif- 
ference, and  all  come  into  communion,  upon  this 
general  plan,  the  chief  of  the  pastor's  care  is  dis- 
pensed with:  all  peace  making,  brother  keeping, 
and  church  governmi^nt  will  be  buried  in  the  same 
grave,  and  all  criminal  laws  about  clean  and  un- 
clean, become  unintelligible  jargon.  What  will 
hold  good  in  individuals,  will  hold  good  in  large 
bodies.  Dissenlion  between  the  pragmatical  ser- 
vants of  Abraliam  and  Lot,  drove  the  two  brothers 
to  right  and  left:  Paul  and  Barnabas  contend  and 
part.  Paul  withstands  Peter  to  the  face,  because 
he  was  chargeable  with  dissimula'ion.  which,  f  it 
had  passed  witlioutcen>.are,  would  have  n  ;d  apos- 
tolical sanction,  and  been  eternal  condemnation  to 
our  bible. 

Because  the  Galatians.  in  justification,  mixed 
their  virtues  witli  the  righteousness  of  Jesus  Christ, 
their  circumcision  with  grace,  and  their  ceremonies 
with  the  order  of  divine  worship,  hear  how  Paul 
thunders:  ''1  marvel  that  ye  are  so  soon  removed, 
from  him  that  called  you  unto  the  grace  of  Christ, 
unto  another  gospel;  which  is  not  another:  but 
there  be  some  that  trouble  you,  and  would  prev  nt 
the  gospel  of  Christ.  But  though  we,  or  an  an^el 
from  heaven,  preach  any  other  gospel  unto  yon, 
than  that  which  we  have  preached  unto  you;  let 
him  be  accursed.    And  as  we  said  before,so  say  I 


Cro] 

now  again,  if  any  man   preach  any   other  gospel 
unto  you,  than  that  ye  have  received,  let  hiai  be  ac- 

Does  my  antagonist  allege,  that  such  a  man  as 
Joshua,  the  high  priest  keeping  the  charge  and 
the  courts  of  the  Lord's  house,  as  he  received 
them,  consistent  with  his  office,  ^yould  have  admit- 
ed  all  such  to  sit  down  witli  him,  and  with  each 
other,  at  the  Lord's  table?  No,  I  know  he  would 
not,  for  he  acknowledges  that  communion  presup- 
poses union.  But  apply  the  case  in  hand,  to  an 
event  wiiich  took  place  a  few  moiiths  past,  and  is 
frequently  happening.  James  M^Chjrd,  a  member 
of  the  As-ociate  lieformed Presbytery  of  Kentucky, 
publishes  a  book  of  nineteen  errors  in  divinity, 
principally  to  support  him  in  one  damnable  heresy, 
denying  that  Jesus  represented  the  elect  in  the  day 
he  laid  down  his  life  for  his  sheep, &c.  He  is  indict- 
ed by  our  court.and  suspended.  He  appeals  to  our 
Synod  in  Philadelphia,  and  the  sentence  of  the  in- 
ferior court  is  ratified.  He  turns  round  to  a  Presby- 
tery of  the  general  assembly  in  Kentucky,  and  they 
j-eceive  him,  upon  iiis  own  terms,  and  he  has  now  a 
Gongregition.  Will  my  opponent  sit  down  with 
James  M'Chord.or  with  the  members  ofthePresby- 
tery  who  received  him?  has  he  become  pure  by  the 
transfer?  Or  will  he  hold  communion  with  a  peo- 
ple, liolding  error,  which  it  would  be  unlawful  frr 
him  to  hold;  in   his   own   churcii?    But,  was  it 


[n  ] 

for  tlie  Coriuthians  not  communing  together,  tliat 
Paul  reprimanded  them?  No,  it  was  for  their  com- 
imininp;  together,  while  there  was  dissention  among 
them.  The  Lord  did  not  reprove  the  Israelites  for 
their  not  offeiing  sacrifice,  hut  for  their  offering  it 
without  a  due  preparation^  according  to  the  sanctii- 
ary.(l) 

I,Pa«l,certify  unto  you,if  a  man  be  circumcised. 
Christ  proliteth  nothing.  We  have  an  altar,  where- 
of they  have  no  riglit  to  eat,  who  serve  the  taber- 
nacle. From  all  which  it  is  manitest,that  professional 
union  is  essential  to  sacramental  communion,  and. 
that  the  profession  be  according  unto  a  form  of 
«ound  words,  and  that,upon  the  principle-  of  invisi- 
ble communion  alone,  it  is  impossible  for  one  branch 
©f  church  government  to  exist  one  hour. 

J).  D.  The  members  of  the  church  of  Christ  in- 
dividually and  collectively  are  under  a  moral  ne- 
cessity to  recognise  eafh  other's  character  and  privi- 
leges, and  dare  not  dtny  the  tokens  of  such  recog- 
nition, under  the  awful  penalty  of  being  accountable 
for  their  usurpaticm. 

William.  I  believe,  the  judge  of  quick  and  dead 
shall  and  will  recognise  all  his  members,  and  cor  - 
sequently  will  not  deny  them  the  tokens  of  such 
recognition;  but  if  we  had  the  gift  of  discerning 
spirits,  which  we  have  not,  and  could  search  the 
heart,  as  he  does,  I  do  not  believe  it  would  be  at 


1  f  ?al.  iiO      Clir.  XV.  13.  The  Lord  our  God  made  a  breach  upon  us,  for  we 
pv'glithini  not  a,fter  tbe  due  order. 


[73] 

all  times  justifiable  in  us.  to  suffer  al]  elect  believ- 
ers to  the   communion  of  the   Lord's  table.  If  we 
debar  them  for  want  o'  the  preparatio  i  of  the  sanc- 
tuary; we  only  do,  as  God  does  with  many  of  his 
dear  children,  when  he  hides  his  face  from   them, 
till  they  seek  him  early.     If  they  absolutely  refuse 
a  due   s obmission  to  the  order  of  the  churcli,  al- 
though they  were  his  children  a  thousand    times 
told,  they  ought  to  be  debarred  for  their  obstinacy, 
and  that  church  can  well  account  for  their  usurpa- 
tion before  their  Lord  and  master,  ^'ci  froward  heart 
sJiall  df  part  from  me.'^  (2)  Moses  Avas  excluded 
the  goodly  land  of  Canaan  for  words  spoken  unad- 
visedly.    And  we  must  try  them,  who  say  they  are 
apostles  and  are  not,  and  we  must  not  receive  all  for  • 
gold  that    glitters. 

JJ.  D.  Sir,  it  must  be  acknowledged,  there  are 
more  true  christian  churches,  than  belong  to  our 
denomination:  by  what  authority  do  we  debar  them 
from  our  communion? 

William.  If  their  not  belonging  to  our  denomi- 
nation is  purely  because  of  local  distance;  with  con- 
sent of  parties  and  sufficient  certification  of  charac- 
ter, I  know  not  that  1  would  be  litigious.  Rut  if 
they  are  living  in  the  midst  of  us,  and  are  bound  to 
recognize  us  as  brethren  in  Christ  but  will  not,  be- 
cause of  some  peculiar  tenet  \\  hich  theyavow  and  we 
disavow;  so  that  we  cannot  incorporate  in  one  body_, 

[    %  rsa,  f  iv  4^  , 


[78] 

like  the  Eetleemei's  coat,  'without  seam  from  tlie 
top  throughout;  it  is  a  dan2;erous  absurdity  in  them 
to  apply  and  in  us  to  indulge.  The  most  perfect 
bonds  of  brotherhood  have  temptations  sufficient 
through  the  subtil ity  of  the  serpent  to  wound  the 
cause  by  dissention;  much  more,  when  there  is  hut 
a  mere  cursory  interview.  His  love  is  but  one, 
and  every  little  flock,  however  small,  ought  to  be 
in  perfect  unison,  without  which  the  pleasure  or 
proiit  of  christian  fellowship  is  awfully  marred. 
Large  numbers,  not  of  us.  >\ill  soon  go  out  from  us, 
and  the  report  of  such  c<*ncerning  us,  will  not  be 
very  much  to  our  honor:  t  (\v  will  rend  us,  to  build 
their  own  church.  This  is  as  natural  as  to  gather 
our  own  harvest.  I  say,  let  them  alone,  till  they 
come  in  by  the  door,  and  give  themselves  first  to 
God,  and  then  to  us;  till  then,  we  cannot  have  a 
parocliial  charge  over  them, and  what  have  we  to  do, 
to  judge  another  man's  servant?  If  they  do  not  love 
us  well  enough  to  continue  with  us,  they  will  hate 
us  bad  enough  to  be  spies,  and  reproach  us  for  our 
simplicity,  and  then  we  will  mou'^n  at  the  last.  If 
they  do  not  love  the  house  well  enough  to  keep 
within  the  outward  court;  they  are  not  worthy  of 
the  inward.  The  sin  will  lie  at  their  own  door. 
Our  duty  is,  to  make  our  light  so  shine,  that  they 
will  fall  down  with  us,  and  worship  with  us.  and 
from  the  heart  believe  that,  God  is  in  the  midst  of 
us.     Then  we  will  do  them  good  and  not  evil;  by 


174  3 

admHing;  \\iem  to  er  ter  i  *'^  an  everlasting  eovcr. 
nant  w  th  us,  not  to  be  ^li^otteu^  in  all  things  welj. 
(H'dered  and  sure. 


Scene,  Continued. 

J).  ]).  From  facts  in  the  primitive  christian, 
church,  (1)  1  will  acknowledge,that  any  thing  ad^ 
ded  to  the  system  of  revelation  is  unlawful,  inju* 
rious  and  ought  to  be  rejected  with  abhorence  andl 
detestation  by  all,  who  call  themselves  christians. 

William.  Upon  this  concession,  which  I  am. 
glad  to  hear  from  the.  mouth  of  my  antagonist,  I 
am  willing  to  meet  him;  live  or  die. 

D.TP'  Perfectly  agreed.  "Let  us  therefore, 
treading  in  the  steps  of  the  christian  heroes,  carry 
our  enquiries  back  in  order  to  ascertain,  whether 
the  catholic  communion,  for  which  these  pages 
pleadjor  the  sectional  communion, so  to  speak, which 
characterises  many  christian  denominations  receives 
the  most  countenance  from  the  faith  and  prm  t:ce  of 
the  church  of  God  through    ages  pa  t.      vV'e  snail 

[   (1)  Plea,paffe  as. 


i:75] 

jtonffne  GUI'  vTetvs  to  the  facts  in  the  apostolic  age 
—to  the  primitive  church  immediately  followiiig-4 
'fhe  times  of  reformation — from  that  to  this. 

I.   Facts  from  the  apostolic  history,  for  those  we 
Inust  go  to  the  New  Testament,  (t) 

Peter  preaches;  the    people  cry  out,  *'men   an^ 
brethren  what  shall  we  do  to  be  saved?"  the  apos» 
tie  replied,  "repent,  and  be  baptised,  every  one  of 
*you,  in  the  name  of  Jesus  Christ  for  the  remission 
of  sins.''    Let  us  view  the  bearings  of  this  transac- 
tion.    It  appears  therefore,  that  on  the  first  prece- 
dent for  admission   to  sealing  ordinances,  ind  that 
set  under  the    inspiration  of  the  Holy  Ghost,   the' 
only    qualification  was   faith    in    the   Lord  Jesus 
Christ,  as  the  Saviour  of  sinners   by  the    blood  of 
the  cross.     He  enjoins  on  them  a  change  of  all  their 
erroneous  notions  concerning  his  person,  his  king^ 
dom  and  his  works;  and  to  receive  the  truth,  in  its 
simplicity — repent.     On  the  supposition  of  such  a 
repentance,    he  commands  them  to  be  baptised  ia 
the  name  of  Jesus  Christ,  for  the  remission  of  sinsv 
Wilham.  In  all  this  the  Dr.  reasons  well,  if,  as 
he  appears    to  do,    he  understands    the  abridged 
terras,    faith   and  repentance,    to  imply  all  things 
contained  in  a  good  confession.     Protesting  openly 
and  avowedly,  against  all  corruptions  of  the  ordi- 
nances of  the  son  of  God  then  and  there  abounding, 
and  receiving  and  avowing  Christ   the  only  begot- 

^  (1)  Plea,  pa^eS7. 


[76  ] 

(eu  of  the  Father,  who  being  in  the  form  of  frod, 
tliouglit  it  no  robbery  to  be  equal  with  God.clothed 
with  all  power  in  heaven  and  earth,  the  only  way, 
the  truth  and  the  life,  the  lawgiver,  the  king  and 
the  judge,;  and  professing  all  subjection  to  tlic  in- 
stitutions of  his  grace,  I  think, would  entitle  a  prim- 
itive saint  to  the  communion  of  the  church  visible. 
Now  the  principle  is  perfectly  the  same:  that  neith- 
er the  lapse  of  timcj  nor  theencreasc  of  corru[itioii 
ever  varied  a  relation  between  Christ  and  believ- 
ers to  this  day.  When  the  converts  then  embraced 
the  gospel.it  had  not  been  perverted  by  the  inven- 
tions of  men  and  devils  to  destroy  its  original  sim- 
plicity. But  before  the  death  of  the  apostles,  the 
wicked  one  had  sowed  plenty  of  tares  among  the 
wheat. to  call  forth  the  valour  of  the  faithful  apostles. 
The  divinity  uf  Christ,  was  denied  by  men;  in  de- 
fence of  which,  John  wrote  his  gospel.  And  that 
every  w.ud  might  be  established  at  the  mouth  of 
two  witnesses,  Paul  as  ably  defends  his  Godhead, 
liis  []ers<  n.  as  God-man,  bis  atoi  ement,  his  magis4 
terial  dignity, his  silting  at  the  Father's  rig'it  hand, 
till  lii>  enemies,  who  denied  his  right  of  reigning 
over  them,  should  be  made  his  footstool.  To  whom 
swore  he,  that  tltc,y  should  not  enter  into  his  rest: 
but  to  tl  em  who  believed  not?  Jesus  said  unto 
JSiarth,;!  am  the  resurrection  and  the  life:  he  tliat 
liveth  and  believeth  in  me,  though  he  were  dead 
yet  shall  he  live:  and  whosoever  liveth  and  be- 
lieveth in  me  shall  never  die;  believest  thou  this? 


m- 


[  V  ?  1 

Again,  whom  do  you  say  that  I  am?  the  rest 
say.s;  tliou  ait  the  Christ,  the  son  of  the  living  God. 
Christ  announces  his  right  of  communion,  with, 
^'blessed  art  thou,  Simon  Barjonas,  for  flesh  and 
blood  hath  not  revealed  this  unto  thee,  but  my 
father  only:  thou  art  Peter,  and  on"  this  article  of 
thy  confession,  "I  will  build  my  church,  and  the 
gates  of  hell  shall  not  prevail  against  it."  And 
who  is  he,  that  overcometh  the  world;  but  he  that 
belie veth,  that  Christ  is  the  son  of  God?"  All 
which  demonstrate,  that  there  were  many  articles 
in  their  faith  concerning  this  simple  system;  and 
he,  who  broke  one,  could  have  faith  in  none,  a« 
they  were  all  given  forth  by  one  shepherd.  But  in 
the  apostles'  day,  there  sprang  up  anew  another 
damning  heresy.  <'Not  submitting  to  the  law  of 
righteousness,  which  was  by  faith,  but  going  about 
to  esiablish  another  way,  they  attained  not  to  the 
the  law  of  righteousness."  (1)  The  apostle  of  the 
gentiles  raises  the  standard  of  truth,  and  fells  the. 
stern  monster;  and  dooms  the  legalist  to  perdition, 
making  salvation  by  grace  essential  to  communion, 
invisible  or  visible.  By  the  deeds  of  the  luw,  7io 
living  creature  shall  be  saved.  If  not,  they  must 
be  gentiles:  if  so,  the  things  they  sacrifice  they 
sacrifice  to  devils,  and  I  ivoiild  not  that  ye  should 
have  ffllowship  With  devils.  (^) 

Another   damning  error  sprung  up  among   thfr 


(1)  Rom.  ix.     ^  i.Cor,  s.  ;20, 


[  ^8  3 

Gallatian  cliurclies,  after  their   fair  ckristian  pro- 
fession, who  run  well,  who  could    liave  plucked 
out  their  eyes,  if  it  had  been  possible,  and  given 
them  to  the  apostle.     Uut   there  were  some,   who 
troubled  then;.wl.o  taught,  that  except  a  man  should 
be  circumcised  and  keep  the  Law.  he  could  not  be 
saved.     To  refute  this  error,  Paul  writes  them  an 
Epistle,  condemns  the  heresy,   and   anatliematizeg 
the   professed  believers.     '»Jiut  though   we  or   an 
angel  from  heaven,,  preach  any  other  gospel  unto 
you  than  that  which  we  have  preached  unto  you,  let 
liim  be  accursed."     And  he  repeats  the  revelation, 
because  the  words  were   most   certain  and  ought 
never  to  be  forgotten.     Again,  "if  ye  be  circumcis- 
ed, Christ    profiteth  you  nothing."     Again,  '<we 
liave  an  al  a  ,  whereof  they  have  no  right  to  eat, 
who  serve  the  tabernacle."    Thus  there  sprung  up 
another,  who  said  the   resurrection   was  past,  and 
destroyed  the  faith  of  some.     Some,  who  saw  his 
nriracles   and    believed,   turned   away    backward. 
Others  denied  the    resurrection  of  the  dead.    Paul 
refutes  their  error  and  makes  it  a  negative  term  of 
communion.     "If  Christ  be  not  raised,  your  faith  is 
vain;  ye  arc  yet  in  your  sins."     Another  essential 
error,  that  took  place  among  them,  was  the  disord- 
erly partaking  of  the  supper:  he  made  this  a  term 
of  communion.  "He,  that  eateth  and  diinketh  un- 
worthily, eateth   and  drinketh  damnation  to    him- 
self, not  discerning  the  Lord's  body." 

Again;  there  were  others^  who  received  not  the 


[  79  ] 

tiiUth  in  the  love  of  it,  that  they  might  he  saved^ 
^'and  for  this  cause  God  sent  them  strong  delusions^ 
that  they  should  believe  a  lie;  that  they  might  be 
damned,  who  believed  not  the  truthj  but  had  plea* 
gure  in  unrighteousness/^  (1)  Another  evil  took 
place:  ^-there  crept  in  grievous  wolves,  not  sparing 
the  flock;"  (5)  these  became  christians  by  profes- 
sion: they  had  sheep's  clothing,  but  they  "came 
jiot,  but  to  steal,  to  kill  and  destroy;^  but  he  will 
require  his  flock  at  their  hands.  Think  ye,  these 
believers  in  Christ  Jesus  ought  not  to  be  debarred. 
I  know  he  will  feed  them,  but  I  know  it  will  be 
with  judgement;  "he  will  miserably  destroy  these 
Jbusbandmen-"  &c.  Others  would  privily  bring  ia 
damnable  heresies,  denying  the  Lord  that  bought 
them,  and  bringing  upon  themselves  swift  destruc- 
tion; and  many  shall  follow  their  pernicious  ways; 
by  reason  of  whom  the  way  of  truth  shall  be  evil 
spoken  of;  and  through  feigned  words  m.ake  mer- 
chandize of  you,  whose  judgement  now  of  a  long 
time  lingereth  not;  and  their  damnation  slumber- 
eth  not.  And  that  they  may  be  manifest,  they  walk 
after  the  flesh,  in  the  lusts  of  uncleanness,  and  des- 
pise government;  presumptuous,  self  willed,  they 
are  not  afraid  to  speak  evil  of  dignities — beguiling 
unstable  souls,  cursed  children.  I  think  the  apostle 
debared  all  such  christian  believers.  These,  from, 
their  character,  all  professed  faith  in  the  scriptures^ 

t  (l)Tlies.  ii.  10,  Uj  12    .       2  Acts  xxjt  Joho  x. 


[80] 

unci  ill  their  ]aiignaa;e,  in  Christ  Jesas,  and  by  the- 
Dr's  observation,  they  should  have  been  admitted 
to  communion  in  the  church. 

it  is  true,  that  in  scripture  sense,  they  denied  the 
father  and  the  son,  in  as  much  as  they  made  void 
Lis  counsel,  to  establish  their  tradition  and  their 
own  precepts,  wliich  they  framed  when  they  sat 
in  (he  throne  of  God,  showing  tliat  they  are  Gods 
by  instituting  forms  of  worship,  v/hich  neither  they 
nor  their  fathers  knew.  Are  not  these  professed 
christians  debared  from  communion  with  God?  or 
Avill  God  have  fellowship  with  sucli  workers  of  ini- 
quity? And  are  not  his  watchmen  bound  to  part 
the  precious  from  the  vile?  No,  says  my  opponent, 
if  they  profess  with  their  mouth  to  believe  in  the 
Lord  Jesus  Christ,  the  only  Saviour  of  sinners; you 
arp  bound  upon  your  peril  to  recognise  them,  and 
take  a  family  meal  with  them  at  his  table.  But  so 
said  not  Paul,  <»for  such  are  false  apostles,  deceit- 
ful workers,  transforming  themselves  into  the  apos- 
tles of  Chi'ist:  and  no  marvel;  for  Satan  himself 
is  transformed  into  an  angel  of  light.*'  Therefore 
it  is  no  great  thing,  if  his  ministers  also  be  trans- 
formed as  the  ministers  of  righteousness;  whose 
end  shall  be  according  to  their  works.  (1)  No,  no, 
said  the  apostle  of  the  catholic  profession;  all  tlies& 
sectarian  peculiarities  must  yield  to  the  command- 
ing power  of  love.     If  they  send  up  their  name  to 

„  e')  S  Cor.  xi.  13,H,16> 


you,  with  a  note  that  they  wish  to  commune  with, 
you,  you  are  to  make  no  mote  enquiries  concern-^ 
ing  their  church  or  their  standing;  you  have  no 
standards  to  try  them  by:  the  Westminister  confes- 
sion of  faith  was  never  designed  "as  a  term  of  com- 
munion for  the  private  christians^,  nor  even  for  the 
reciprocation  of  ministerial  fellowship,  as  is  plain 
from  their  absolute  silence  alwut  such  a  requisi- 
tion." (1) 

Upon  tlie  whole,  these  are  but  a  specimen  of  thj& 
errors,  which  sprung  up  in  tlie  apostolic  age,  and 
these  are  written,  that  we  may  have  divine  pre- 
cept, to  know  how  to  rule  the  church  of  God,  and 
keep  ourselves  pure.  It  is  true,  they  had  not  form- 
ed themselves  into  distinct  incorporatione,  for  their 
mutual  encouragement  in  vice  and  opposition  to 
truth,  as  they  have  done  since;  which  gives  no 
sanction  to  their  deliberate  and  settled  enmity,  but 
was  only  an  aggravation  of  their  guilt,  as  it  would 
be  of  ours,  to  conform  to  them  or  encourage  them; 
having  seen  the  mighty  works  of  God  revealed 
against  such.  What  he  might  long  bear  in  them, 
would  be  blasphemy  in  us.  He  bore  long  with 
the  Amorite,  before  his  cup  was  full  for  destruc- 
tion: but  his  wrath  waxed  hot,  and  his  indigna- 
tion rose  quick  against  his  Israel  when  they  learn- 
ed the  way  of  the  heathen  and  conformed  to  their 
manners.     By  their  deeds  they  could  commit  more 


[  .  1  Plea,  page  55^.; 


I   81  ] 

ain  in  an  hour,  than  all  Canaan  would  do  in  au 
age,  and  entail  death  on  their  posterity,  as  Adam 
did  on  his.  There  have  many  inventions  arisen 
against  the  parity  of  doctrine,  government,  worship 
and  discipline  of  the  head  of  the  church,  since  that 
time;  but  not  one  of  them,  vy^hich  the  Redeemer 
hath  not  sufficiently  testified  virtually  against;  to 
warrant  us  to  set  forth  as  his  authority,  to  debar 
such  from  the  visible  communion  of  saints;  so  that 
we  have  not  one  article-  in  our  reformer's  creed,  as 
received  by  us,  but  is  necessary  to  keep  the  house 
of  God  clean.  Take  any  one  of  them  away,  and 
let  as  many  at  will,  come  in  at  the  breach;  and  it 
will  be  like  the  letting  out  of  water,  or  the  break- 
ing up  thefountaias  of  the  great  deep;  till  the  wo- 
man and  her  seed  would  be  drowned  with  the  flood 
from  the  mouth  of  the  dragon,  and  we  would  b© 
very  unlike  her,  clothed  with  the  sun,  and  ih% 
moon  under  our  feet,  and  a  crown  of  twelve  stars 
upon  our  head;  or  like  her  son,  for  whom  she 
travailed  in  pain  to  be  delivered,who  ruled  all  na- 
tions with  a  rod  of  iron.  There  is  no  solitary  dut}- 
nor  solitary  sin;  every  duty  embraces  heaven;  and 
every  sin  embraces  hell.  Therefore,  I  say,  although 
there  are  denominations  who  are  clean,  but  not  all 
that  God  may  wink  at,  and  who  hold  in  their  em- 
brace many  of  the  Loid's  people,  not  fully  taught, 
whom  in  mercy  he  may  spare,  and  afford  time  to 
reform;^  yet  if  we  should  wilfully  decline  into  their 
5vade,  it  would  be  damnation  to  us.     Where  much 


C83  3 

is  given,  much  is  required:  where  little  is  given, 
the  less  required.  But  we  are  aot  their  judges; 
God  judges  them  who  are  without:  we  must  hold 
up  to  them  the  staudards,with  a — "whosoever  will, 
let  him  come,  and  take  the  water  of  life  freely," 
whether  they  are  individuals,  or  churches,  many  or 
few.  Contend  with  them  who  contend  with  us: 
let  them  return  unto  us  (but,  while  we  have  a  "thus 
saith  the  Lord")  let  us  net  return  unto  them.  He 
will  bear  with  impunity  in  a  reforming  people, 
what  he  will  not  bear  in  a  degenerating  people. 
And  now  let  this  reply  be  for  a  reply  to  all  the 
Dr's.  matters  of  fact,  similar  to  the  one  advanced, 
and  it  will  save  me  a  fresh  refutation. 

D.  D.  The  scriptural  details  might  be  prosecut- 
ed fur!  her:  but  it  is  superfluous.  They  are  all  of 
one  complexion,  nor  is  there  any  hazard  in  assert- 
ing without  qualification,  tliat  there  is  not,  in  all 
the  New  Testament,  one  solitary  doctrine  or  fact, 
which  so  much  as  implies,  or  can  be  made  by  any 
tolerable  interpretation  to  appear  to  imply,  that  the 
Lord  Jesus  has  authorised  the  exaction  of  any  term 
whatever  for  the  whole  fellowship  of  Uis  church, 
other  than  visible  Christianity."  (1) 

William,  i  am  sorry,  that  to  be  candid  is  to  be 
severe.  The  Dr.  hitherto  made  invisible  union 
alone  the  terms  of  admission,  and  that  all  invisible 
members  were  bound  to  recognise  each  other  amd 

I  Plea,  pa^e  37. 


[84] 

grant  to  them  the  signals  of  union.  Now  the  Dr^ 
Aias  boldly  and  unblushingly  renounced,  that 
^esus  Christ  has  made  invisible  Christianity  a  term 
of  communion,  and  insists  there  is  not  any  other 
but  visible  Christianity.  He  formerly  denied  visi- 
ble Christianity,  and  now  denies  invisible,  and 
leaves  us  without  any.  But  my  opinion  is,  that 
the  legitimate  terms  are  neither  wholly  visible  nor- 
invisible,  but  1st.  invisible,  2d.  professional,  3d. 
visible:  the  first, with  God,  '^believe  with  thyhearlf 
Sd.  with  the  judiciary,  '•'confess  with  thy  mouth;^^ 
3d  with  themselves,  ^'shcw  me  thy  Jaith  by  thy 
works ;*^  and  that  all  three  are  necessary  to  a  right 
partaking  of  the  Lord's  supper,  to  fulfilling  of  all 
righteousness,and  to  a  regular  standing  in  the  house 
of  the  Lord. 


Scene,  Continued. 
Same  Persons. 

Second  class  of  facts  is  furnished  by  the  testimony 
of  the  primitive  church  from  thetdays  of  the 
apostles  to  those  of  the  fourth  century. 

J)r,  G,  £  A  member  of  the  Sanhedrim]  Sir^  I 

J 


[83] 

expect  Elder  William  has  never  perused  the  unan- 
swerable labor  of  D.  D.  upon  catholic  communion^ 
how  the  saints  lived  in  union,for  near  foar  hundred 
j^ears. 

William.  Sir,  I  did, and  much  regretted  the  loss 
of  time,  looking  for  something  all  the  way,  which 
might  favor  his  pretensions,  and  found  not  one  syl- 
lable. In  the  first  place,  as  long  as  they  continued 
in  union;  it  was  impossible  for  any  one  of  them  to 
commit  liis  offence.  There  could  not  be  a  pre- 
cedent, if  it  had  been  unlawful  to  depart  from  their 
example.  But  had  the  Dv.  been  as  careful  to  ex- 
ert his  talents  to  warn  us  of  danger  as  a  good  shep- 
herd ought  to  have  been, he  would  have  had  recourse 
to  that  very  period  to  have  depicted  the  utmost 
danger  of  following  their  example  in  the  very  thing 
lie  commends.  It  was  just  owing  to  their  holding 
communion  without  union  in  the  principles  of  inith, 
that  they  let  in  all  imaginable  corruption,  which 
provoked  the  most  high  to  give  up  their  outer 
courts,to  be  trodden  under  foot  of  the  Gentiles  for  a 
thousand  two  hundred  and  sixty  years.  (1) 


*  (1)  Johnson  on  the  revelations,  most  infallibly  calculates  thi>  to  be.  front  (fie 
year  seven  huadred  and  fifty  six  unto  the  year  one  thousand  nine  hundred  and 
ninety  nine  I  wish  this  book  was  better  known.  To  give  the  reader  a  sample, 
to  induce  him  to  procure  the  book,  I  sliall  state  an  abstract  out  of  it. 

Rev.  13,  -0.  Here  is  wisdom  ect.  He  tells  us  the  prophetic  style  is  partly  hiero- 
glyphic, partly  symbolic, and  partly  explanatory  of  both.  This  verse  is  of  th© 
latter  kind, as  the  17  chapter  from  the  'J  verse  to  the  end.  Then  in  plain  language, 
he  tells  us,  the  year  the  beast  shall  commence  his  reign,  is  the  vulgar  year  (566, 
bjitin  the  splaryear  as  we  calcvilate  657j  but  John  wrote  in  the  year  99,  addthesp; 


[86  3 

The  apostle  in  spirit  informs  us,  that  Anti-christ 
Was  then  in  the  world,  but  was  not  deposed  from 
church  communion:  no,  not  by  the  authority  of  the 
son  of  God,  sending  an  angel  from  heaven  witli 
the  most  alarming  threats,  and  these  very  threat- 
eningsare  as  much  ours  as  theirs,  if  we  practice  as 
they  did.  •<  He  that  hath  an  ear  to  hear,  let  him 
hear,  what  the  tpirit  says  to  the  churches." 

Let  us  see,  how  we  will  meet  our  God.  Thft 
church  of  Pergamos  had  in  her  communion,  though 
she  professed  faith  in  Jesus  and  proved  it  by  her 
Works,  in  the  midst  of  a  hot  persecution,  resisting 
unto  blood,  striving  against  sin;  yet  was  deficient 
in  the  article  of  church  gov  rnment.  She  bore 
and  forbore,  until  she  involved  herself  in  guilt. 
T.'iou  hast  there  them  that  hold  the  doctrine  of 
Balaam,  in  your  communion,  who,  contrary  to  the 
plain  revealed  will  of  God  and  the  conviction  of  his 
own  conscience,  used  etratagems,  and  instructed 
Balac  to  ensnare  the  children  of  Israel,  and 
drew  them  into  the  sins  of  idolatry  and  fornication 
with  the  daughters  of  Moab.  In  like  manner, 
these  temporising  t;hristians,  in  opposition  to  the 
known  will  of  God,  (I)  go  into  the  practice  of 
feasting   upon  sacrifices    that  are  offered  to   the 


y»u  have  756,  the  year  Stephen  was  invested  by  Pepin  king  of  France,  with  se- 
cular dominion:  these  added  to  1260  vulgar,reduced  to  solar  IH3,  will  make  1999 
tlie  end  of  Anti-christ.    The  millenium  will  commence  in  2000  years,  from   the 
fcirili  of  riirist, 
1,(1)  Acts  XV.  29. 


honor  of  heathen  idols,an(l  committing  fornicatioa, 
as  tliough  th  y  were  no  crimes.  Yea,  and  what  i» 
still  more  heinous  and  provoking,  there  are  some  of 
you,  that  openly  espouse  and  maintain  the  corrupt 
principles  of  the  Nicolai tans,  which  are  so  directly 
contrary  to  my  holy  nature,  will  and  word,  that  I 
myself  have  them  in  the  utmost  abhorrence.  **But 
though  I  mention  these  many  good  things,  for  your 
encouragement  and  the  honor  of  my  grace  in  you, 
I  must,  nevertheless,  sharply  reprove  you  for  a  few 
others  of  a  contrary  nature,  that  you  may  not  be 
lifted  up  with  pride,  or  think  yourself  perfect;  and 
especially  for  one  great  offence,  in  which  you  are 
exceedingly  to  blame;  because  you  too  much  con- 
nive at,  and  shew  countenance  to  a  set  of  wicked 
persons,  under  an  infamous  ringleader,  who  take 
to  themselves  the  character  of  inspired  leaders;  (1) 
but  are  really  of  the  same  vile  spirit  and  temper  with 
that  infamous  woman  Jezebel,  who  slew  the  Pro- 
])lict  of  the  Lord,  and  seduced  king  Ahab  to  idola- 
try, and  practised  whoredom  and  witchcraft,  (S) 
and  these  pretenders  to  a  spirit  of  prophecy  are 
tamely  permitted  to  broach  their  errors,  and  to  cor- 
rupt and  draw  away  my  professing  people  to  the 
like  sins  of  idolatry  and  uncleanness,  and  by  all 
arts  of  subtilty  and  cruelty  to  seduce  them  int« 
acts  of  fornication  in  a  literal,  as  well  as  a  spiritu- 


1  See  Calvin's  institutes,  book  1  chap.  is.         2  1  Kings,  xvi.  31.  sviii,  4— IS 
and  5xi;25  and  2d.  Kings  .  ix22; 


C  8(5  1 

al  sense,  and  in  eating  of  such  meats,  as  have  heen.. 
oflPeied  up  and  devoted  to  fictitious  Gods  and  their 
images,  both  which  are  contrary  to  my  orders  about 
the  purity  of  manners  and  worship."  (1) 

But  as  contrast  will  illustrate,  let  us  see  them 
who  have  obtained  a  good  report  from  their  invisi- 
ble, infallible  judge,  now  in  heaven. 

•'1  uto  the  angel  of  the  church  of  Epliesus  write; 
these  things  saith  he,  that  holdeth  the  seven  stars 
in  his  right  hand,  whowalketh  in  the  midst  of  the 
seven  gohlen  candle  sticks." 

Paraphrased  by  Guyse.  <'T  am  thoroughly  ac- 
quainted with,  and  approve  of  your  works  of  right- 
eousness, and  the  pains  you  have  taken  to  maintain 
and  propagate  my  pure  gospel  and  the  interest  of 
my  kingdom,  and  your  bearing  all  the  persecutions 
that  come  upon  jou  for  my  name's  sake,  with  holy 
fortitude,  constancy  and  patient  hope  of  deliver- 
ance, in  due  season:  and  I  with  pleasure  observe 
your  zeal  for  my  glory,  and  against  sin  and  error, 
that  you  cannot  be  easy  with  those,  nor  permit  them 
to  continue  in  church  communion,  who  broach 
corrupt  doctrines,  aT>.d  practise  immoralities:  and, 
to  shew  that  your  zeal  is  according  to  knowledge, 
you  have  closely  enquired  into  the  principles  and 
manners  of  those,  who  arrogantly  assume  to  them- 
selves the  honor  of  apostolic  commission;  and  you 
have  proved  they  are  not  what  they  vainly  pretend 


,   T  Guyse's  paraphase  oj»  Rev.ii.  20,,, 


[8d] 

m;  and  have  really  found  thein  to  be  mere  impo««> 
tors,  tiiat  have  no  trutli  or  smci  rity  in  them.  And, 
to  your  further  commendation,  he  says,  T  take 
notice  that  y^ou  have  bravely  born  up  under  the 
opposition  of  false  apostles,  and  have  been  patient- 
ly resigned  to  tbe  will  of  God  under  all  the  troub- 
les you  have  met  with  from  them;  and  have  laid 
yourself  out  with  great  diligence,  from  a  principle 
of  love  to  me  and  my  cause,  to  stand  your  ground 
against  all  contradiction,  and  liave  hitherto  so  con- 
stantly persisted  therein,  as  not  to  sink,  or  be  dis- 
courag€d,uuder  the  w^eight  of  the  Jieaviest  of  your 
trials.'^  (1) 

The  augel  of  the  church  of  Smyrna  excited  a- 
nother  lively  model,  no  doubt  left  for  our  exam- 
ple in  government.  V.  9,  ^'1  am  perfectly  acquaint- 
ed with,  and  take  a  pleasing  notice  of  your  works 
and  labours  of  love  for  my  name's  sake;  as  also 
of  your  enduring  severe  persecutions  with  christian 
courage  and  patience;  and  I  behold  with  tender- 
ness and  sympathy  the  extreme  want,  to  which  you 
are  reduced  by  the  violence  of  the  times,  and  which 
you  meekly  f'ubmit  to,  as  being  poor  in  spirit:  but 
thou  art  rich.  I  observe  with  indignation,  the 
false,  hypocritical  and  blasphemous  pretences  of 
those,;  who  call  themselves  Christian  Jf^wsj  SiS  ii 
they,  like  the  ancient  church  of  Israel,  were  the 
only  covenant  people  of  God;  who  m.vintain  Jewish 


ii)  Rev.ii.Sa., 

M 


[  90} 

rites  and  ceremonies  whicli  are  abrogated  under 
the  gospel  state.  But  they  arc  so  far  fioni  being 
the  t)uly,  or  even  any,  true  members  of  ray  church, 
that  they  belong  to  it  merely  in  name  and  profession, 
and  are  in  reality  devoted  to  the  service  of  the 
devil,  and  do  his  work,  under  his  influence,  in  pro* 
pagating  iniquity  and  error,  and  in  persecuting  my 
people.  Now,  can  the  Dr.  after  these  testimonies, 
stand  up  and  plead,  tliat  all  the  lesser  matters  of 
the  law  must  yield  to  the  all  powerful  principle  of 
love  to  those,  who  say  they  are  christians,  and  are 
Bot?  For  my  single  self,  I  know  I  would  rather 
Lear  the  indignation  of  those  who  defame  my  char- 
acter. If  I  yet  preach  circumcision,  why  do  I 
svjl^er  persecution?  then  is  the  offence  oj  the  cross 
ceased.  ( I )  *'God  forbid  therefore  that  the  offence  of 
the  cross  should  be  taiten  away,  which  thing  would 
come  to  pass,  if  we  should  preach  that,  which  the 
pride  of  this  world  and  its  members  would  gladly 
hear*  viz:  the  righteousness  of  works.  Then 
should  we  have  a  gentle  devil,  a  favorable  world, 
a  gracious  pope,  and  merciful  princes.  But  be- 
cause we  set  forth  for  the  benefits  and  glory  of 
Christ,  they  persecute  and  spoil  us,  both  of  our 
goods  and  lives." 

Barnard,  considering  this  thing,  saith,  that  the 
church  is  then  iq  its  best  state,  when  Satan  assaul- 
teth  it  on  every  side,  as  well  by  subtle  slights,  as 

I  .(1)  Gal.  V.  11.    Lulliez_on_lbe_text.  ^ 


[91] 

by  violence,  and  contrariwise,  that  it  is  in  its  worst 
case,  when  it  is  most  at  ease — and  beautifullv  iU 
lustrated  it  by  the  song  of  Hezekiah,  behold,  for 
ppiice  I  had ^reathittevnpss.  (f)  applying  it  to  the 
church,  living  in  ease  and  quietness. 

D,  D.  I  am  sorry  to  find  theimhecilityof  Wm'& 
arguments.  Had  I  searched  the  Bible  for  defence? 
I  could  not  have  found  a  more  irresistible  evidence 
to  establish  my  position.  I  grant  all  the  charges 
tabled  against  the  Asiates;  but  did  their  impurities 
in  government  or  practice,  rend  their  churches  from 
top  to  bottom?  No,it  never  interrupted  their  com- 
munion, nor  ha^'Te  we  one  jot  of  authority  from  the 
commissioned  angel,  to  excommunicate  those  gross 
olfenders:  and  therefore  it  is  our  indubious  authori- 
ty for  holding  communion  with  such. 

William.  This  was  not  the  time  to  make  laws: 
if  it  had  been  for  the  first  time  enacted,  there  had 
been  no  transgression  for  the  time  past:  but  the  sen- 
sure  implies  trangression.  The  law  was  well 
tnown,  and  given  by  the  Holy  Ghost  to  the  gene- 
ral assembly  at  Jerusalem;  where  the  apo«;tle« 
were  the  members. — ^'That  ye  abstain  from  meats 
offered  to  idols,  and  from  blood,  and  from  fornica.. 
tion." 

B,  D.  Grant  there  was  a  violation  of  law,  but 
Motof  that  magnitude  as  would  justify  a  suspension 

\   p)  Isa.xxx.  17. 


[92] 

from  the  clrarclies*  scats;    much  l(?ss   lexcomTiitmi- 
cate  thtun  from  her  privile;!;es. 

WilLan.  Hmall  ssins. if  small  there  he,  will  damn 
a  soul,  and  seclude  it  from  Heaven:  and  the  jufli- 
ciary,  who  gives  coiinrenance  to  any  sin  ai^uiust 
God,  cannot  he  innocent. 

But  of  all  charges  tahled,  there  was  none  less 
offensive,  than  eatiijg  meat  offered  to  idols,  as  the 
idol  was  nothing,and  we  are  commanded  to  c;Uthat 
which  is  hought  in  the  sh;imhies,  asking  no  ques- 
tions: but  it  is  evil  for  that  man,  who  eateth  with 
offence.  <'l3iit  I  say,  that  the  things,  which  the 
Gentiles  sacrificed,  they  sacrificed  to  devils  and  not 
to  God,  and  1  would  not,  that  ye  should  have  fel- 
lowship with  devils;  ye  cannot  drink  tlie  cup  of 
the  Lord,  and  the  cup  of  devils;  ye  cannot  be  par- 
takers of  the  Lord's  table,  and  the  tal»le  of  devils. 
Do  we  provoke  the  Lord  to  jealousy?  Vro  we 
stronger  than  he?"  This  is  that  same  Holy  Ghost: 
and  at  the  same  time  the  faii hful  are  underrated  be- 
neath the  name  of  christians  by  those  most  benevo- 
lent of  all  the  human  family,  at  the  expence  of  di- 
vine regulations,  who  would  not  shut  the  door  for 
nought.  I  say  they  must  be  left  behind, because  they 
cannot  run  with  them  to  the  same  excess  of  latitude. 
It  is  an  easy  matter  to  enlist  all  the  world  against 
the  righteous,  whose  souls  are  vexed  eveiy  day 
with  ungodly  sinners.  A  heathen  monarch  made 
a  decree  that  all  Jiis  dominion  should  be  of  liis  own 
Religion,  under  the  pretence  of  promoting  harmony 


[B33 

"in  his  vastdomijiions.     It  earned,  witli  all  hut  the 
righteous,   and   this  was  suflBcient  justiii(  ation  for 
their  destruction.     Paul  would  not  eat  meat,  vvliile 
the  world  stands,  if  it  would  offend  a  weak   broth- 
er's conscience.     Now,  I  would  wish  to  kntjsv,  in 
how  many  things,  not  only  the  little  ones  would  be 
offended,  b»it  strong  Doctoi-s,   by   communing  with 
all  those  who  call  themselves  christians,  who  never 
confirmed  tlu  ir  ;  rofession  by  faith  or  practice.    We 
must  take  into  our  bosom   all    who  deny  and   dis- 
honor the  Lord's  song,  put  in  the  mouth  of  Christ's 
bride  to  praise  hi'u  upon  the  day  of  his  espousal, 
and  the  gladness  of  his  heart,  an.!  adopt  in  its  place 
the  fascinating  whims  of  a  thousand  poetasters  emu- 
lating the  eternal  spirit,  and  one  another  to  be  sung 
in  the  church  forsooth.       Who  employed  them  to 
make  Psalms^?  or  what  promise  is  there  to  a  Psalm 
maker  in  all  the  Bible?   \  cannot  write  without  curs- 
ing their  pride  from  the  bottom  of  my  heart,  and  all 
their  substitutes  together:  let  them  read  their  doom 
in  the  2  jth  of  Isaiah,  which  I  liave  commented  else- 
where, and  they  may  see  it  literally  fulfilled  in  the 
revival  of  Kentucky.     Did  ever  he  receive  such 
provocation  from  the  Egyptians  or  did  they  receive 
such  tormenting  plagues?     That  it  was  a  testimony 
of  divine  wrath,  is  now  manifest,as  it  never  bettered 
the  character  of  an  individual,  nor  indeed   could; 
for  it  is  impossible  to  be  saved  without  the  co-ope- 
ration of  the  H(dy  Ghost,  and  he  cannot,  nor  never 
will  CO  operate  with  a  mean  of  worship   he  never 


[  f)4r] 

appointed.  Will  he  liave  fellowship  with  the 
work '.n-s  of  iniquity,  setting  ai'  nought  Uk  word  of 
God,  to  establish  their  own  precepts?  He  has  surely 
sent  them  a  strong  delusion  to  believe  a  lift,  who 
received  not  the  truth  in  the  love  of  it:  he  has  surely 
poured  upon  tliem  a  spirit  of  deep  sleep  and  dos- 
ed their  eyes, their  prophets  and  rulers,  till  the  vis- 
ion of  all  is  become  as  the  words  of  a  book,  which 
Jnen  deliver  to  one  that  is  learned,  saying,  read, 
this  I  pray  thee,  and  he  saitb,  I  cannot,  for  it  is 
sealed,  and  the  book  is  delivered  to  him  that  is  not 
learned,  saying,  read  this  1  pray  thee,  and  he  saitli 
1  am  not  learned,  (1)  an  I  so  there  is  none,  learned, 
nor  unlearned,  to  read  nor  sing  the  word  of  God. 
But  they  have  the  same  apology,the  catholic  clHirch 
had  for  keeping  the  common  people  from  reading 
the  scdptures,  because  they  thought  they  did  not 
understand  it,  and  they  were  determined  they  nev- 
er should. 

Now,  if  Cain  received  seven  fold,  how  much  se- 
verer punishment,  think  ye,  will  we  receive,  if  we 
go  into  all  the  latitude  of  their  frenzy,  with  our 
eyes  open!  but  let  us  be  separate,  that  we  partake 
not  of  her  plagues. 

2d.  We  must  take  into  our  embrace  all  the  tribes 
©f  the  Armenians;  they  are  all  professed  christians, 
and  say  they  cannot  be  saved  but  by  Christ  Jesus. 
JBut  they  say  in  their  confession,  that  their  obedi- 


anee  is  the  reason  Christ  became  a  Hedeemer  to 
them:  that  a  man  may  be  regenerated,  justified^ 
adopted  and  sanctified;  die  and  be  damned. 

1  pifey  them,  and  recommend, them  to  read  Luthec 
en  the  GraLitiiius!  he  excels  in  cutting  us  off  from  a 
dependence  upon  the  Law  in  point  of  justification, 
but  to  me  is  eomewliat  ambiguous  about  the  extent 
of  Christ's  purches. 

3d.  We  must  take  into  communion  the  Baptist 
.church,  who  acknowledge  justification  by  gi'ac& 
througli  the  righteousnes  of  Jesus,  &c.  Tiiey  dif- 
fer with  us  in  principle,  only  in  point  of  baptism, 
church  governraeat  and  the  morality  of  the  S.ib.iath. 
To  establish  their  principal  difference  with  us,they 
are  shut  up  to  the  necessity  of  denying,  that  the 
covenant  made  with  Abraham  was  the  covenant  of 
grace,  and  that  the  sign  of  circumcision  was  not  a 
seal  of  the  rightaouiuess,  which  is  by  faith,  but  the 
seal  of  a  secular  inheritanre,  and  consequently 
there  was  no  seal  of  a  spiritual  church,  till  the  Aew 
Testament  dispensation.  How  they  understand  a 
chapter  of  the  Old  restament,  nor  where  they  find 
a  foundation  for  the  new,  1  know  not:  but  what  is 
more  deplorable  they  deny  the  doctrine  of  federal 
representation!  Hence  they  are  under  no  more  obli- 
gation,  to  train  their  children  up  in  the  way  the^ 
should  go, 

4th.  We  must  take  into  christian  fellowship  our 
old  persecutors,  the  t!ipiscopalians,  who  drenched 
the  t^arth  with  the  blood  of  our  worthy  reformerjs, 


becanse  they  refused  confonnity  to  thoir  rites  and 
ceremonies,  which  made  void  the  counsel  of  Ood, 
Yea.  we  could  not  exclude  any, that  Ijelong  to  cliiis- 
tendom.  Now,  will  the  Doctor  alRnn,  that  the 
priiui  ive  christians,  with  such  jai  rin^  sentiments, 
did  commune  together,  after  granting  that  com- 
munion  presupposes  union? 

lie  attempts  to  prove  the  unity  of  the  primitive 
church,  by  her  common  faith,  her  common  institu- 
tions and  brotherly  love.  Now,  I  say  again,  sup- 
pose the  church  had  one  common  faith,  vvhicli  no 
one  in  his  s  nses  will  deny  to  be  the  truth, from  the 
beginning  to  the  end  of  time;  5d.  suppose  they  had 
common  institutes  for  ail  who  communed  together, 
was  not  this  essential  to  their  constitutional  exis- 
tance?  And  suppose  they  had  brotherly  love,  which 
exceeds  ours,  although  this  I  call  in  question;  as 
I  believe  common  faith,  with  common  in-^titutions, 
with  equal  influence,  will  produce  equal  affections. 
He  quotes  a  number  of  the  fathers,  to  establish  his 
proposiiiiuis.  which  need  no  procf;  they  are  so 
many  essen!i:ils  in  the  christian  system,  and  this 
lie  acknowledi^es.  notwithstanding  histediou?  quo- 
tations. "This  is  so  evident,  that  an  attempt  to 
set  forth  its  proofs  at  large, would  be  altogether  im- 
pertinent." But  did  all.  who  wore  tlie  christian 
name,  profess  said  unity  in  faitii  and  practice?  Let 
any  man  read  the  lives  and  doctrine,  as  stated  by 
Dupin,for  the  first  three  centuries. and  he  will  tind, 
from  the  days  the  apostles  fell  asleep;  till  the  zenith 


E  97  ] 

of  Auti-clivist,  as  heresies  ahounded  ia  their  day,  it 
encreased    after   their  deatli  with   an  e(j:.  il  ratio. 
Did  the  tiue  church  admit  their  adherents   to  com- 
mune with  them,  because  they  held    the  head  by  a 
single  profession?  No,  the   Doctor  being  witness, 
tliey  did  not.      "[t  is  dso  certain,  tha<    -..-  ■iciesies, 
corrupting    any  cardinal  principles  of  Christianity, 
arose  in  the  '  hiirch,  her  public  profession  met  them 
by  an  open  and  decisive   assertion  of  the  injured 
trnth.     Tliis  necessarily  enlarge^l,  by  degrees,  the 
number  of  articles   in  her  creed,   as    well    as    the 
score  of  her  ministerial  instruction."  (1)  In  all  this, 
I  shall  leave  it  to  wise  men  to  judge,  if  he  ;;;aiued 
a  single  point,  towards  establisliing  catholic  coni.* 
munion,  or  where  the  primitives  did  not  set  the  ex- 
ample, which  our  worthy  reformers  practised,  and 
the  associates  with  a  manly  bravery  executed, before 
the  recent  breach  of  bounds.     But   he    thinks   to 
gain  something,   by  his  bill  of  exceptions.     ^'But 
her  maintenace  of  the  faith  was  alwaj^s  pointed  and 
brief.     She  never  launched  out  into    wide  discus- 
sion; never  pursued  principles  to  their  remote  con- 
sequences; nor  embarrassed  her  testimon^^^  bynurae- 
lous  and  minute  applications."(S)  Can  he^by  this  as- 
sertion, fix  a  censure  upon  the   secession?   He  ac- 
knowledges^ with  the  encrease  of  heresy  the  primi- 
tives enlarged  their  creeds:   had  we  enlarged  ivith 
the  encrease  of  heresies;  how  large  must  ours  have 


(I)  Pka,  pa^c  K,  ™.  Item. 

N 


[983 

been?  No  man  who  understands  and  does  accord- 
ing to  our  simple  creed  in  our  shorter  catechism^ 
but  is  blessed,  and  cannot  be  denied  privileges  in 
our  church,  upon  his  submission  to  our  government 
and  discipline,  which,  with  lespect  to  private  char- 
acters, is  very  simple. 


Scene,  Continued. 
'  Same  Persons. 

JD.  D.  We  proceed  then  to  enquire  by  what  the 
primitive  church  considered  her  unity  as  liable  to 
be  broken. 

<<It  may  not  be  amiss  to  begin  ^S^  the  good  old 
way,and  shew  negatively  what  she  did  not  reckon 
as  breaches  of  union.  In  this  predicament  she 
comprehended  all  vanities  of  opinion  and  ob- 
servance, which  do  not  subvert  the  foundation  of 
evangelical  truth  and  order,  all  which  (\^  not  im- 
peach a  man's  claim  to  the  character  of  a  sincere 
disciple  of  the  Lord  Jesus,  whaterve  they  were. 
Within  these  limits,  they  did  not  in  her  judgement 
dissolve  the  bonds  of  her  union:  by  none  of  them 
was  it   impaired — not   by    a  difference  in  rites 


[99] 

and  customs  in  worship — not  by  impcrfectiou 
in  moral  discipline — not  by  diversities  in  the 
form  of  government — not  by  dissonant  views 
on  ^subordinate  points  of  doctrine — not  by  a 
difference  in  rites  and  customs  in  worship. — 
That  there  were  discordant  practices  even  in  the 
apostolic  church  itself,  is  clear,  from  the  records  of 
the  New  Testament,  and  equally  clear  that  they 
were  not  allowed  to  interrupt  the  harmony  of  her 
communion. 

A  great  part  of  Paul's  argument,  in  his  first  epis>- 
tie  to  the  Corinthians  Cxi.  concerning  the  decorum 
which  the  sexes  ought  to  study  in  their  modes  of 
dress  when  engaged  in  public  worship,  rests  upoa 
the  habits  of  society.  He  winds  up  his  remarks  after 
giving  his  opinion  on  the  question  of  propriety,  at 
that  time  among  the  Corinthians,  by  saying  "?/*awy 
man  seem  to  be  contentious,  wp-  have  no  such  cus* 
torn,  neither  the  churches  of  GodJ^  ^'A  conten- 
tious man  it  is  Calvin's  comment,^«is  one  who  want- 
only stirs  up  strife,  regardless  of  the  prevalence  of 
truth.  From  the  words  of  the  apostle  one  thing  is 
plain;  viz.  that  matters  of  secondary  moment  relat- 
ing even  to  the  worship  of  God,  are  no  justifiable 
cause  of  "contention,"  among  christians."  (1) 

William.  I  would  recommend  the  Doctor  to  ex- 
amine some  sound  commentators  for  the  meaning  of 
the  text, upon  which  he  builds  with  so  much  latitude. 

.   1  Pasre  50. 


i:  100  ] 

lif  any  man  seem  contentious,we  have  no  such  ciis- 
tarn,  neither  the  church  of  God. 

Now  according  to  the  Doctor,  it  matters  not  how 
contentious,  how  many  or  how  few  there  be  of  this 
character,  however  regardless  of  the  prevalence  of 
truth,   however  much  they  may  overturn,  confound 
and  turn  order   upside  down,  we  have  no   law  to 
prevent  them    from   communing   with    us,   at    the 
Lord's  supper.     Then  all  Paul  labored  in  nineteen 
verges,  was  to  shew  that  catholic  commuoion  could 
not  be  interrupted  by  any  such  irregularities.  Was 
1  upon  equal  fooling,!  would  alledgc  Paul  was  bet- 
ter employed   upon  the   other  side,    demonstrating 
irregularities,which  were  just  causes  for  excommu- 
nication.    The  Holy  Ghost,  in   matchless  condcs- 
cension  bearing  with  the  infirmities  of  human   na- 
ture, calls  into  aid  the  force  of  argument,  the  laws 
of  nature,  the  form  of  tije  man  and  the  woman,  the 
length  and  shortness  of  the  hair  of  their  heads;  to 
shew  God  never  intended   th-it   iht^.  woman  should 
asui'p  authority  over  the  mau,  or  that  they  should 
ass  >  me  the  office  of  teacher  or  speaker  in  the  church, 
but  keep  silence  with  their   heads  covered,  to  be- 
token their  sul>jection;    because    the  spirit   knew 
liow  intent  the  woman  would  be   to  shake    off* the 
yoke.   Thy  desire  shall   be  to  thy  hushaml,  and  he' 
shall  rule  over  thee,  not  less  so  than  the  man;  in 
the  sweat  of  thy  face  shalt  thou  eat  bread  till  thou 
teturii  unto  the  ground. 

And  however  this  might  be  borne  with  at  homc; 


n 


[  101  *J 

it  would  make  horrid  confusion  in  the  Louse  of  Godt- 
He  likewise  knew.tliat.let  the  proiiibitiuns  be  en- 
forced with  all  the  authority  of  God,  and  the  treble 
argument  from  the  law  of  nature,  it  would  be  all 
too  little  wiilv  her  now  wh,o  had  transgressed  the 
first  covenant  and  mined  herself,  her  husband  and 
her  posterity;  to  restrain  her  in  the  present  priva- 
tion, tie  is  under  tiie  necessity  of  making  i^  an 
absolute  term  of  communion,  in  a  veiy  singular 
manner,  thus:  but  if  there  should  arise  any  such 
wild  enthusiastic  sectarians,  they  are  not  to  be 
acknowledged  as  christians  by  yon  nor  any  of  the 
churches  of  God,  they  are  strictly  by  divine  autho- 
rity hereby  debarred  from  communion  with  every 
orderly  cimrcli  of  God.  We  have  no  such  custom 
nor  any  church  of  God.  (1)  ISow  1  think  a  man 
contentious  who  wantonly  stirs  up  strife,  and  re- 
gardless of  the  prevalence  of  truth,  wiso  would  wrest 
all  law,  order  and  divine  authority,  to  escape  pun- 
ishment for  his  transgression,  rather  than  make  a 
candid  confession  of  his  sin  and  guilt. 

1).  i>.  If  my  construction  appears  too  bold,  and 
broad  for  my  opponent.it  shall  be  counrmed  by  8t. 
Paul  himself.  Be  cannot  forget  the  noted  testimony 
of  apostolic  liberty:  a  dissension  arose  in  Paul's 
day  among  the  christians,  concerning  meals  and 
days.  He,  to  prevent  the  sacrifice  of  one  party  to 
the  rashness  and    vanity  of  the  other,  tells  them. 


1  Pool's  Synopsis,  Giiyse's  paraphra^- 


ihcy  might  both  serve  God  acceptably.  He  that 
regardeth  the  day,  regardeth  it  unto  the  Lord:  and 
he  that  regardeth  not  the  day,  to  the  Lord  he  doth 
not  regard  it.  He  that  eateth,eateth  to  the  Lord,for 
he  giveth  God  than7cs.{i)  This  was  Paul's  advice 
concerning  disputes  about  the  religious  distinction 
of  meats  and  days;  and  1  think  it  perfectly  conclu- 
sive to  my  purpose. 

William.  Paul  puts  one  in  mind  of  an  ingenious 
peace-maker,  who  found  two  brethren  who  strove 
together,  and  intending  to  set  them  at  one  again, 
eays;  sirs,  ye  are  brethren;  why  do  ye  wrong  one 
to  another?  This  he  said,  to  quell  their  passions 
for  the  present  moment,  and  give  them  an  oppor* 
tunity  for  reflection,  having  a  confidence  in  his  abil- 
ity, and  that  he  could  judicially  decide  between 
them.  So  said  Paul;  not  that  there  were  two  ways, 
right  in  reality,  or  that  he  allowed  both  to  continue 
under  the  influence  of  their  respective  opinions;  but, 
that  this  scripture  may  be  properly  understood,  it 
must  be  interpreted  by  scripture. 

The  occasion  of  this  momentary  indulgence  never" 
had  before  been,  nor  ever  more  shall  be,  until  the 
end  of  time  and  was  never  designed  as  a  precept  for 
posterity.  Paul  complained,  that  too  much  indul- 
gence was  taken  from  that  quarter.  [2)  How  turn 
ye  again  to  the  weak  and  beggarly  elements,  where- 
unto  you  desire  again  to  be  in  bondage!  Ye  observe 


;;;,1  Rom.  «iv.  6.    _     2  Gal.  iv,  10>11 


C  103  ] 

dayS;  and  months,  and  times,  and  years;  lamaf- 
fraid  of  you,  lest  I  have  bestowed  upon  yr u  labour 
in  vain.  (1) 

The  greatest  achievement,  that  was   ever  enter- 
prised  by  prophet  or  apostle,  was  to  set  aside  the 
divine  establishment,  which  had  been  in  full  force 
and  virtue  in  law,  from  Moses  to  Christ,  under  the 
awful  penalty,  that  he,  who  spoke  against  Moses' 
law,  died  without  mercy:  yet  this,  Paul,  the  apos- 
tle and  servant  of  Jesus  Christ,  fearing  neither  the 
law,  nor  the  penalty,  nor  the  executioners  of  law; 
achieved,  to  the  glory  of  God,  by  the  sword  of  his 
mouth.     In  the  midst  ot  this  most  astonishing,  and 
of  all  others  the  most  interesting  revolution,  which 
shook  the  heavens,that  the  things  which  could  not 
be  shaken  might  remain;  it  was  little  wonder,  a- 
mong  those  who  firmly  held  fast  the  things  which 
could  not  be  shaken, some  would  be  strong  and  some 
weak  Paul's  attempt  is,to  support  the  weak,  and  to 
warn  the  unruly,  and  regulate  them  into  one  mfnd, 
jointly  fitted  and  framed  without  seam    thoughout, 
2d.  What  he  adopted,  in  the  room  of  the  divine 
law  abolished,  was  the  law  of  Christ,  to  which  he 
invited  the  Hebrews:  let  us  go  on  to  perfection, 
\vhich,   when   perfected  as  a  system  in  its  divine 
simplicity  and   sublimity,   by   the   two  witnesses 
who  stood  before  the  God  of  the  whole  earth,  was 
seen  in  heaven  under  the  similitude  or   sign  of  a 
woman   clothed  with  the  sun,  and   the  moon,   the 

1  1  gee  Luther  imd  Guyse  wpoa  Ui«  plage, 


r  104.  ] 

Icvitical  piiest-bood  uutlcr  her  feet  in  ils  abolished 

stutc. 

3d.  Wo  would  remark,  that  some  of  the  articles, 
which  with  my  oj)j)oiient,  as  iio  interprets  scripture, 
are  matters  of  iudilTereiice,  and  that  one  in  particu- 
lar, of  which  we  arc  now  discussing,  our  iieroic 
apostle  makes  a  very  dangerous  matter  in  religion; 
and  that,  although  he  \m'\  for  the  moment  calmed 
their  minds,  till  h:^  might  make,  way  to  tli,eir  hearts, 
if  tiiey  did  not  come  to  the  knowledge  of  the  strait 
and  narrow  way,  and  laid  stress  on  their  abolished 
ceremonies,  they  would  surely  perish  in  their 
sins.  ''Let  no  man  therefore  judge  you  in  meats 
or  drink,  or  in  respect  of  a  holy  day,  or  of  the  new 
moon,  or  of  the  sabbath  days,  which  are  a  shadow 
of  things  to  come,  but  the  body  is  of  Christ,"'  and 
so  on,  to  the  end  of  the  chapter.  ( I )  For  comment, 
I  recommend  a  favorite  eomment.itor,  John  Guyse, 
upon  the  |;]ac^.  Paul  calls  every  thing,  which 
had  a  relation  to  the  alter,  strange  doctrine.  '-Be 
not  carried  about  with  divers,  and  strange  doctrines; 
for  it  is  a  good  thing,  that  the  heart  be  established 
with  grace,  not  with  meats  which  have  not  profit- 
ed them  that,  have  been  occupied  therein.  (2)  Sec 
Owen  on  his  exposition  of  the  first. 

By  this  time,  J  hope,  I  have  wrastled  with  my 
brother  and  prevailed;  and  that  he  will  now  be- 
lieve with  me,  it  is  a   dangerous  thing  to  hold  any 

,    !   Col:  ii,lC-17-  ^;  Her:.\iii:C':  " 


[  i05  ] 

head  but  Christ,  or  submit  to  auy  rite  but  his.  li 
every  thing  in  framing  the  ark,  the  tabernacle, 
the  temple,  the  tables,  &c.  was  to  be  cxecated  pre- 
cisely according  to  the  pattern  given  in  the  raoui.t 
of  revelation,  and  every  departure  was  deemed 
corruption,  even  to  lifting  up  a  tool  upon  a  stone, 
which  should  be  used  for  an  altar;  nor  the  sound 
of  a  hemraor  should  be  heard  in  bu  iding  the  tem- 
ple; neither  angel,  apostle  nor  pastor  shall  ever 
make  me  believe,  it  is  a  matter  of  indiflference, 
about  using  abolished  ceremonies,  rites  or  customs: 
much  more,  rites  that  were  never  authorised,thougU 
a  Calvin  should  call  them  good  and  useful  rites,  al- 
though I  intend  to  deliver  him  from  the  imputation 
suggested.  I  would  think  it  the  direct  way  to  make 
division,  as  it  ever  has  done,  to  the  rending  asun- 
der the  caul  and  liver  of  thousands;  for.  if  we  can- 
not harmonise  about  a  few,  simple,  plain  injunc- 
tions, enjoined  by  divine  authority,  we  will  never 
agree  about  multiplying  human  precepts:  and 
whether  we  do  or  not,  it  is  the  direct  way  to  get  a 
curse,  and  not  a  blessing.  If  he  was  cursed,  who 
continued  not  in  all  things  written  in  the  book  of  the 
law  to  do  them:  how  much  sever  punishment  must 
we  expect,  if  we  tread  under  foot  the  blood  of  the 
covenant,  by  which  we  are  sanctified?  And  no  man 
adds  to  the  order  of  Gospel  worship,  but  sets  at 
nought  the  authority  of  the  Lord  Jesus  Christ.  If 
no  man  can  call  Christ,  Lord,  but  by  the  spirit,  no 

man  can  add  to^  or  take  from^  the  laws  of  the  house 
0 


im  1 

t>f  God,  but  must  merit  the  plagues  threatened;  o* 
liavft  his  name  erased  from  the    book  of  life;  (1) 
and  no  man  ever  loved  the  brotherhood,  who  would 
jeopardise  divine  favor,aud  all  the  penalties  threat- 
ened. Such  a  pretension  to  love,is  quite  as  false  and 
deceitful:  as  artful  and  desperately  wicked.  I  would 
as  soon  credit  the  serpent's  love  to  Eve,as  the  man, 
who  pretends  to  love  me.and  at  the  same  time  would 
entice  me  to  follow  strange  doctrines  or  precepts  of 
men,  which  have  never  profited  them  who  liave  been 
occupied  therein,  so  much  as  to  say  to  God, we  have 
done,  as  thou  hast  commanded,  or  to  do   thy  will 
O  God!  I  take  deliirht:  and  how  will  thev  answer 
'when  he  shall  interrogate,  who  hath  required  thisal 
thy  hand?  I  did  not  command  it,  neither  entered  it 
into  my  mind.    lu  vain  will  they  apolo5ise,and  as- 
sert in  the  presence  of  God,  ^'it  was  only  in  secon- 
dary matters,  iu  the  worship  of  God;''    so  long  as 
at  is  written  he  that  is  not  faitliful  in  little,  w  ill  not 
be  faithful  in  much,  and  a  little  leaven  leavens  the 
whole  lump.  Saul  obeyed  in  killing  the  Amalekites; 
but  in  the  secondary  matters  of  killing  the  sheep, 
he  disobeyed,  and  got  no  credit  for  the  holiness  of 
his  design.     "To  sacritlce  to  the  Lord, thy  God,  in 
Gilgal.     And  Samuel  said,  hath  the  Lord  delight 
in  burnt  offerings  and  sacrifice,  as  in  obeying  the 
voice  of  the  Lord?  Behold!   to  obey  is  better  than 
sacrifice,  and  to  hearken,  than  the  fat  of  rams;  for 

■    (I)  Rev.  3;xn-  13.  19. 


lebellion  is  as  the  sin  of  witchcraft  and  stubboriiess, 
iniquity  and  idolatary.  Because  thou  bast  r  ject- 
ed  the  word  of  the  Lord,  he  hath  also  rejected  thee 
from  being  king."  In  obedience,  the  less  the  mat- 
ter, the  greater  the  credit,  remember  tlie  box  of 
ointment  and  the  two  mites  Jt  is  integrity  he  eyes. 
He  needs  nothing;  but  what  is  done  to  the  least  of 
bis,  is  done  to  him;  remember  the  cup  of  cold  water, 
and  the  mill  stone. 

D.  D.  Mr.  Chairman,  if  my  opponent  will  not 
submit,  that  there  may  be  good  and  useful  rites, 
which  have  no  sanction  from  the  head  of  the 
church;  nor  yet  that  they  may  be  used  as  mat- 
ters of  indifference,  I  would  wish  to  know  how 
he  would  end  the  dispute  concerning  circumcision, 
which  was  warmly  debated  in  Paul's  -day:  some 
for  it,  and  some  against  it.  1  hope  he  would  not 
venture  a  contest  with  the  inspired  apostle,  who 
cried  that  circumcision  is  nothing,  and  uncircum- 
cision  IS  nothing,  but  the  keeping  the  command- 
ment of  God  is  every  thing:  and  again,  in  C'hrist 
Jesus  neither  circumcision  availeth  any  thing,  nor 
uncircumcision,  but  a  neio  creature^  And  as  many 
as  walk  according  to  this  rule;  viz.  that  it  is  a  new 
creature  (1)  in  Christ  Jesus,  which  contains  the 
pith  and  marrow,  the  vigour  and  glory,  of  our  good 
confession;  peace  be  on  them  and  mercy!  circum- 
cised or  uncircumcised;    laying  stress  upon  this 

r'O)  Plea  53.50. 


i;  108  3 

custom  or  laying  none:  I  have  no  quarrel  with 
tliein,  nor  ouglit  I  to  hhve  any.*'  For  my  part,  I 
am  set  tor  the  defence  oi  the  gospel,  antl  will  not 
descend  to  these  petty  conflicts.  Sage  and  hero! 
every  mrin,  in  whose  heart  the  love  of  Jesus  reigns, 
wouid  fly  to  kiss  tliy  lips  for  giving  so  riglit  an  an- 
swer. (1) 

William.  If  the  Doctor  means  what  the  apostle 
means,  I  have  no  quarrel  with  him,  nor  any  other  of 
his  sentiment.  But  thcin  his  meaning  will  not 
avail  him  in  his  defence.  I  alledge,  the  apostle 
means  what  he  say  s  in  the  preceding  verse:  <'ls 
any  man  called,  being  circumcised?  let  him  not  be- 
come uncircumcised.  Is  any  called  in  uncircumcis- 
ion!  let  him  not  become  circumcised."  For  neith- 
er of  these  circumst;in.  es  makes  any  alteration  with 
respect  to  the  privileges  and  benefits  of  true  believ- 
ers, under  the  gospel  dispensation:  no  man,  since 
the  death  of  that  ordinance,  is  either  the  more  or 
less  acceptable  to  God,  being  found  in  either  way. 
But  the  main  thing  to  see  to,if,that  your  faith  work 
by  love,  (S)  and  so  prove  itself  to  be  genuine  and 
sincere,  in  a  conscientious  and  cheerful  obedience 
to  the  moral  commandments  of  the  law,  as  become 
new  creatures  in  their  relation  to  God  and  man. 
The  matter  of  all  this,  is  abundantly  plain,  and 
many  times  urged  by  the  apostles.  But  if  the  Doc- 
tor meant  any  thing  to  be  of  service  in  his  defence, 

Cl)  ICorvii.  19.  (2;  Gal.  v-6. 


'         [109] 

Lis  argument  would  be,  that  if  any  man  was  cal- 
led,being  uncircunicised,  it  was  a  matter  of  erfect 
indifference  to  him  and  all  others.whether  he  should 
become  circumcised  or  not,  for  such  religious  rites 
and  customs  neither  made  a  man  better  nor  worse; 
that  he  who  was  circumcised  should  notdispise 
him  who  was  not,  and  he  who  was  not,  should  not 
despise  him  that  was;  for  God  would  receive  the 
one.who  believed  it  was  still  binding,as  he  who  did 
not,  and  he  who  did  not,  as  he  who  did.  If  my 
opponent  could  find  this  kind  of  doctrine  in  his 
Bible, I  confess,  it  would  stagger  me  at  every  thing 
in  it.  For  then  I  would  be  compelled  to  conclude, 
Christ  was  no  longer  a  law-giver,  king  and  judge; 
and  that  he  had  ordained  the  subjects  to  legislate 
for  themselves,  and  to  be  tried,  and  judged  by  their 
own  law.  ^'Circumcised  or  uncircumcised,  lay- 
ing STRESS  upon  this  custom  or  laying  none.'? 

This  heterodox  sentiment  1  would  recommend 
the  D.  U.  to  expunge  in  his  next,  and  insert  in  tVie 
room  of  it,God  forbid,  that  I  should  glory  "or  lay 
stress,"  save  in  the  cross  of  Christ.  And  1, brethren, 
if  I  yet  preach  circumcision,  why  do  I  suffer  per- 
secution? then  is  the  offence  of  the  cross  creased.  I 
am  so  far  from  preaching  the  necessity  of  circum- 
cision, (as  is  slanderously  reported  of  me,  because 
Timothy  was  circumcised  with  my  approbation, 
not  as  an  ordinance  in  the  church,  but  as  a  scheme 
of  defence.)    Behold;  i^  Paul;  say  unto  you;  that  if 


C  HO  ] 

ye  be  eircumcised;  Christ  shall  profit  you  nolhirig 
— ye  are  debtors,  to  do  the  whole  law — and  ye  are 
fallen  from  grace.  (1) 

But  let  us  look  into  this  text  in  the  light  of  ?>crip- 
ture — *'is  any  called  being  uncircumcised/''  &c. 

Now,  from  it  I  prove,  there  is  no  such  thing  as 
any  institution,  divine  or  human,  which  can  posi- 
bly  be  a  matter  of  indifference  in  the  church  of 
Christ. 

Let  him  not  l>ecome  circumcised,  is  as  much  a 
divine  command,  as,  thou  shalt  have  no  other 
God  beside  me.  To  become  circumcised  in  this 
«ase,  is  as  much  an  act  of  rebellion  against  God,  as 
to  say,  we  will  not  have  this  man  to  reign  over  us. 
To  be  circumcised  in  this  case,  is  saying,  that 
Christ  is  not  the  son  of  God:  as  those  did,  whe  de- 
livered him  up  into  the  hands  of  wicked  men,  that 
he  might  be  crucified:  as  those,  who  denied  him 
before  Pontius  Pilate,saying,  he  ought  to  die,  be- 
©ause  he  said;  he  was  the  son  of  God! 


"  (1)  •' This  place  is,  a?  it  we  re, a  touch-stone, whereby  we  may  most  certainly 
■and  freely  jud5e,of  all  doctrines,  works,  religions  and  ceremonies  of  all  men- 
W  liosoever  teaches,  or  shall  devise,  any  work  or  religion,  or  observe  any  rule' 
tradition  orcereraon}'  whatsoever, with  this  opinion,tliat  by  such  things  they  shaH 
«btain  forgiveness  of  sins,  righteousness  and  life  everlasting,  may  hear  in  this 
place  the  sentence  of  the  Holy  Ghost,  pronounced  against  them,  by  the  apostle, 
that  Christ  profiteth  tlieni  nothing.  Seeing  Paul  durst  give  this  sentence  against 
the  law  and  circumcision,  which  were  ordained  of  God  himself,  what  durst  he  nA 
do  against  the  dross  and  chaff  of  men's  tradition." 

'  If  the  Dr.  would  pay  due  respect  to  Calvin's  institution,  or  the  aothority  from 
<vhich  he  speak  B.  ir.  chapter  x.  sec.  28.  he  woa4d  rcc:ri  Iiis  plea  and  commit  i(  Vs 
the  flamej. 


[  114  3 

Again,  with  respect  to  human  precepts:  the 
«]iurch  is  eitlier  authorised  to  enjoin  religious  pre- 
cepts, customs  or  rites  upon  the  people;  or  she  is 
not.  If  she  be,  the  people  are  bound, by  divine  au- 
thority, to  observe  them,  and  it  cannot  be  a  mattei^ 
of  indijBference,  if  she  be  not  authorised  to  enjoia 
Teligious  precepts  &c.and  she  arrogates  that  power 
without  authority,  it  is  a  blasphemous  sacriledge  ia 
her,  and  as  many  as  submit  to  it  are  accessary  to 
their  depth  of  isatan,  as  they  say. 

But  I  must,  lest  1  should  give  offence  to  the 
church  of  England,  drop  a  remark,  although  we 
have  not  got  down  to  her  day.  Her  clergy,  call- 
ed bishops,  will  be  happily  able  to  avail  themselves 
of  any  guilt  in  usurping  the  above  power,  for  her 
sacred  ministry  had  neither  lot  nor  part  in  it.  Ifc 
was  all  forged  out  by  the  King  and  Parliament.  And 
if  it  had  no  divine  authority  for  enforcing  obe- 
diience,  it  had  that,  which  was  more  respected  by 
the  lucrative — a  secular  arm,  which  made  the  rebels 
feel  what  it  was  to  underrate  holy  rites,  as  thecross 
in  baptism,  just  as  much  authorised  as  salt  and 
spittle,  chrism  and  extream  unction,  and  a  hundred 
©ther  things,  which  are  no  more  contrary  to  God'a 
word,  than  the  cross  in  baptism,  such  as  read, 
prayers,  and  human  songs.  But  tf  the  King  and 
Parliament,  or  Queen  Elizabeth  and  her  Parlia- 
ment, could  establish  by  their  supremacy  the  com? 
mon  prayer  book,  in  spite  of  all  opposition  from  ih% 
,^ishop — mtsi  a§suredly  the  King  of  Italy;  wh« 


[US] 

was  both  kin^  antl  universal  bishop,  two  natures 
in  one  person,  had  much  more  power,  and  if  it  was 
criminal  for  the  dissenters  to  refuse  submission  to 
her  holy  magistracy,  it  was  still  more  aggravating 
for  our  first  reformers  to  decline  the  law  s  of  his 
Holiness, 

Kut,as  men  in  high  stations  put  in  for  high  claims, 
1  shall  announce  my  claim.  1  think  the  King  and 
Parliament,  yea,  and  the  Queen  to  help  them, with 
his  holiness  the  Pope,  and  his  cardinals,  united  as 
the  soul  of  David  and  Jonathan,  could  not  decree  a 
rite,  a  ceremony,  or  custom,  in  matters  of  faith  so 
holy  or  sacred,  but  I  should  have  as  good  a  right 
to  curse  them  and  their  religious  rites:  as  they  had 
to  make  them.  Now.  1  should  hate  to  have  or 
own  a  religion,  that  a  good  man  should  have  a  war- 
rant from  the  God  of  heaven  to  curse,  where  I  had 
no  recourse,  but  to  the  mother  of  abomination  for 
vengeance.  Sir,  you  will  bear  with  my  zeal,  where 
moderation  would  be  a  sanction  of  every  abomina- 
tion. From  henceforth,  let  no  man  trouble  me  with 
his  good,  his  innocent  and  useful  rites,  lest  I  should 
he  provoked  to  say,  depart  from  me,  ye  serpents, 
ye  generation  of  vipers,  how  can  you  escape  the 
damnation  of  hell! 

J>.  1).  Although  William  cstiiblish  the  danger 
there  was  of  marring  the  gospel  by  an  observation 
of  ceremonial  rites  among  the  gentiles,  he  cannot 
deny,  that  Paul  did  conform  to  Jewish  rites  at  .Teru- 
salem,  and  blame  Peter  for  doing  the  very  same 


[113] 

things,  which  he  did  at  Autioch;  consequentiy  Paul 
did  uot  make  such  a  stumbling  block  of  conformity, 
as   VV^illiam  alledges.  ( 1 ) 

William.  Althougl^  the  apostles  were  command- 
ad  to  go  first  to  the  lost  sheep  of  the  house  of  Israt'l|f 
who  had  just  embrued  their  hands  in  his  innocent 
blood;  it  is  likewise  certain,that to  the  Gentiles  tha 
gospel  was  first  preached,  divested  of  the  ceremoni- 
al law.  God,  who  acts  like  himself,  speaking  to  us 
as  children,  did  not  do  violence  to  his  people,  by 
first  abolishing  their  divine  rites,  but  first  preached 
to  them  the  gospel,  till  they  had  evidence,  the  same 
spirit  had  visited  the  uncircumcision  which  had  vis- 
ited them:  by  which  means  their  minds  might  enjoy 
the  most  powerful  aid  to  prepare  them  to  bear  that, 
which  at  present  they  were  not  able  to  bear. 

The  report  of  Peter's  eating  with  the  Gentiles, 
was  the  first  official  information  they  had,  of  any 
thing  that  had  a  bearing  that  way.  The  second,  a 
little  more  express,  was  the  decrees  of  the  general 
assembly,  issued  to  the  believing  Gentiles:  nor 
had  they  as  yet  received  any  divine  command  to 
abolish  their  divine  institution.  When  Paul  went  up 
at  the  time  alluded  to,  there  were  many  thousaudne 
of  Jews  who  believed  in  the  Lord  Jesus  Christ. 
JButasyet,  they  were,  as  they  ought  to  be,  all  jeal- 
ous of  the  law.     Paul  had  run   in  vain,  if  he  had 

|_^  J  Pl«»,paje  $i: 


[  114?  ] 

used  the  same  opposition  to  them,  as  he  had  doue 
among  the  Gentiles;  yea,  with  all  his  caution,  it 
cost  him  bonds  to  the  day  of  his  death.  The  next 
official  revelation  of  the  mind  of  God  to  them,  as  a 
nation,  was  Paul's  epistle.  When  he  was  beyond 
the  reach  of  tlieiu  persecution,  when  their  city, 
which  was  called  their  continuing  city,  was  on  the 
eve  of  its  destruction  (an  apostolical  rendering 
good  for  evil)  and  to  be  the  end  of  their  civil  and 
religious  polity;  (for  nothing  less  tlian  this  could 
overcome  the  strens^th  of  their  prejudice,)  Paul,  by 
the  aid  of  infinite  wisdom,  wrote  that  most  aston- 
ishing epistle,  to  dissuade  them  from  their  wonted 
divine  attachment  to  their  wonted  divine  ordinances. 
But,  as  we  observed  before,  this  event  which,seclud- 
ed  from  circumstances,  would  appear  irreconcila- 
ble in  an  apostle,  never  before  took  place,  and 
never  w  ill  again,  and  so  can  afford  no  relief  in  th© 
present  case. 

As  to  the  detached  scraps  quoted  from  some  of 
tbefiithers,  concerning  rites  and  customs,  practis- 
ed by  some  churches,  and  not  by  others,  which  oc- 
casioned some  altercation,and  some  dissention  and 
some  softening  expressions,  taken  hold  of  by  the 
Doctor,  I  think,  too  chaffy  for  him  to  bring  into 
view,  or  for  me  to  take  notice  of,  in  the  present  de- 
Ijate.  (1)  The  improvement,  he  and  I  ought  to  make 
of  these  things,  is,  that  however  simple   these  hu- 

[    1  Srec  the  pka  Irom  55  to  (53 


..»' 


[H5  3 

man  rites  appeared  iu  the  eyes  of  good  men  in  tlieiv 
daj,so  they  did  not  make  them  terms  of  communion* 
Tlieir  successors,  who  called  themselves  christians, 
but  were  most  wicked  enemies  to  the  cross  of 
Christ,  (such  as  extorted  tears  from  the  apostles) 
piead  the  example  of  the  fathers,  for  making  re- 
ligious rites,  that  the  children  of  God  could  not 
comply  with,  and  for  their  non  conformity^  they 
made  war  with  them,  and  prevailed.  Let  any  on© 
lool^  into  the  history  of  the  church,  from  the  time 
the  apostles  fell  asleep,  till  the  close  of  the  fourth 
century;  although  there  were  still  some  to  oppose  the 
growth  of  antichrist,  which  was  deep  rooted  ia 
the  apostles'  days,  heresy  of  every  form  sprung  up, 
like  ill  weeds  in  the  clear  shinibg  of  the  sun  after 
rain.  Dupin,  who  writes  the  history  of  the  eccelesi- 
astic  w^riters  upon  the  present  subject,  informs  us 
to  what  a  pitch  they  rose  in  the  fourth  century,  of 
■which  Saint  Augustine  was  a  witness. 

"  The  Bishops,  Priests  and  Deacons  were  oblig- 
ed to  celibacy  in  the  west— many  very  useful  can- 
nons were  made  concerning  the  life  and  manners 
of  ecclesiastics.  In  a  word, nothing  can  be  greater 
or  wiser  than  the  laws,  which  were  made  at  this 
time,  concerning  the  government  of  the  church. 
But  the  ambition  of  Bishops,  and  the  will  of  Prin- 
ces, caused  them  often  to  be  violated.  Wheu 
christians  began,  iu  the  reign  of  Constantine,  to 
perform   divine  service  publicly,  with  pomp  and 


[  116  J 

solemnity,  tliere  is  no  doubt,  but  the  ancient  eccle- 
siastical ceremonies  were  then  perfected,  and  that 
new  ones  were  added,  to  render  the  celebration  of 
the  holy  mysteries  more  venerable  to  the  people. 
Some  of  the  chief  of  them  were  these.  Baptism 
was  administered  to  infants  and  adult  persons, 
with  many  ceremonies:  they  were  dipped  three 
times  into  the  water.  Exorcisms  and  annointings 
were  in  use,  milk  and  honey  were  given  to  the 
catechumens.  The  solemn  times  for  administering 
baptism  were  Easter  and  White  Sunday,  and  also 
Epiphany,  in  some  churches — after  baptism,  the 
Bishop  conferred  the  fulness  of  the  Holy  8pirit,by 
imposition  of  hands  in  the  Latin  church,  and  by 
unction  in  the  Grreek.  Tlie  times  and  degrees  of 
public  penance  for  crimes  committed  after  baptism 
were  settled,  by  an  infinite  number  of  ceremonies. 
Absolution  was  not  commonly  refused  for  any^ 
crime;  but  penance  was  never  granted  twice.  The 
holy  sacrifice  of  the  Eucharist  was  celebrated  with 
ceremonies.  The  Eucharist  was  commonly  given 
to  the  laity  in  both  kinds;  but  upon  certain  occa- 
sions they  gave  it  in  one  kind  only.  The  Eucha- 
rist was  received  in  the  act  of  adoration:  the  cus- 
tom of  carrying  it  to  their  liouses  was  very  rare, 
and  it  was  commonly  spent  all  in  the  church,  whila 
they  were  fasting.  Singing  of  Psalms  was  also 
used;  wax  candles  were  lighted,  chiefly  duringthe 
Mocturnal  offices;  the  dead  was  buried  with  much 


C  117  ] 

f  eremony  and  pomp;  the  great  festivals  were  cele- 
brated with  much  solemnity.  Prayer  for  the  dead, 
was  a  common  practice  in  the  church;  which  vvas 
commemorated  at  the  celebration  of  the  Eucharist. 
The  invocation  of  saints  and  martyrs,  and  the  cele- 
bration of  their  festivals,  were  common  in  all  th& 
churches:  the  use  of  crosses  w^as  frequent;  the  sign 
of  the  cross  was  made  very  often;  there  w  ere  ima- 
ges in  many  churches;  a  blessing  was  given  for 
marriage,  but  the  church  never  gave  it  for  second 
marriages,  and  they  even  put  bigamists  under  pen- 
ance for  some  time.  The  mysteries  were  carefully 
concealed  from  those,  who  were  not  yet  baptised.  In 
short,  divine  service  was  performed  with  mncU 
*h*cency,modesty,gravity  and  pomp.  Fasting  is  one 
of  the  chief  external  practices  which  concern  man* 
ners;  the  christians  of  the  fourth  age  were  very  re- 
ligious in  observing  it.  Lent  was  established  in  all 
churches,  though  it  was  longer,  or  shorter,  in  diifer- 
ent  places.  During  tlie  time  of  fasting,  they  wait* 
ed  till  nl^ht  in  Lent,  before  tliey  eat  any  thing;  and 
till  three  o'clock  in  the  afternoon  in  other  fasts,  and^ 
all  this  time,  they  al)stained  from  meat  and  winej 
in  almost  all  churches.  The  monastic  state  wag 
establiiihed  in  this  age,  and  became  very  common 
in  a  little  time.  There  quickly  appeared  a  great 
number  of  monasteries,  full  of  an  infinite  number  of 
monks,  who  retired  from  the  world,  observed  celi- 
bacy, lived  in  obedience,  kept  excessive  fasts,  and 
performed  verygreat  austerities.  Many  virgiis  vvero 


[US] 

eonsecrated  to  God,  and  made  a  vow  of  virginity^ 
and  lived  in  common  under  the  government  of  an 
abbess.     The  monks  and  nuns  were    botli  under 
the  jurisdiction  of  their  Bishops.     Tlierc  were  very- 
few  Monks  who  were  Priests:  some  were  taken 
out  of  monasteries  to  be  made  Bishops;  there  were 
also  some  hermits,  who  dwelt  alone  in  the  deserts. 
They  sometimes  undertook  pilgrimages  to  visit  the 
holy  places:  but  although  the  fathers  approved  the 
devotion,  yet  they  feared  the  accidents  which  might 
happen  upon  it.     They  did  not  tolerate  supersti- 
tious practices,  iior  any  new  devotions  founded  upon 
the  imaginations  of  private  persons.  These  are  parts 
of  the  points   of  discipline  of  the  four tli  age  of  the 
world:  I  shall  not  stay  now  to  observe  many  more, 
for  my  design  is,  not  to  make  a  dissertation  upon 
this  subject,  which  would  be  longer  than  all  this 
volume,but  only  to  give  a  slight  idea  of  the  discipline 
of  that  time.     Neither  shall  I  undertake  to  collect 
or  abiidge  what  the  writers  of  this  age  have  said 
of  morality,   which  would  be   an  infinite  work!  If 
the  Doctor  can  jusUPy  those  rites,  so  far  as  to  con- 
form, 1  think  no  wonder  he   condemned   the   noa- 
conformists  and  justified  the  indulged  clergy. 

B.  D.  2d.  The  primitive  church  did  not  consid- 
er her  unity  as  broken,  nor  a  sufficient  ca^se  for  in- 
terrupting her  communion  as  afforded,  by  imper- 
fection in  her  moral  discipline.  Although  the 
order  of  his  house  tends  to  purity,  and  his  servants 
*te  bound  to  execute  accordingly,  our  Lord  informs 


[  119  3 

tlicm,  it  is  not  to  be  looked  for.  till  the  final  sepa- 
ration of  wheat  from  tares — '^nevertheless  there 
have  not  been  Avanting  in  the  church  of  God,  at- 
tempts to  eiFect  what  his  word  pronounces  to  be 
impossible.  'Fhe  success  of  the  experiment  has 
been  worthy  of  its  wit,  instead  of  its  purity,  a  mor- 
bid humour,  an  unhappy  fastidiousness,  and  finally 
breaks  up  and  forbids  christian  fellowship,  under 
the  pretence  of  superior  purity.  But  such  causes 
of  disunion — provided  nothing  sinful  be  imposed 
on  them — receive  no  countenance  from  the  judgment 
or  example  of  the  primitive  christians.  We  know 
that  grievous  abuses  prevailed  in  several,  even  of 
the  apostolic  churches — they  were  admonished,  re- 
proved and  threatened,  by  the  Lord  Jesus  himself, 
through  his  servants  Paul  and  John;  yet  there  is 
not  a  syllable  enjoining  upon  others  the  disruptioa 
of  communion  w  ith  them,  nor  on  the  purer  part  of 
any  of  them  to  withdraw  from  the  more  depraved 
majority.  (Ij 

William.  I  readily  agree  with  my  opponent, 
that  the  primary  instruction  of  Christ  by  his  apos- 
tles, was  to  purify  the  house  and  keep  it  pure,  that 
nothing  should  be  admitted  that  defileth  or  worketh 
abomination  or  makes  a  lie.  There  is  a  woe  to 
tiiat  man  that  eateth  w  ith  offence.  There  is  noth- 
ing our  Lord  more  intensely  urged,  than  that  we 
should  guard  against  throwing  a  stumbling  block 

L  1  ^«e  plea  re&«  63-6i-65. 


Ciso] 

in  the  way  of  a  brother  by  imprudence,  which  migli,t 
tend  to  grieve  or  destroy  his  peace.  It  is  better 
that  a  millstone  w^re  hanged  round  his  neck,  and 
he  cast  into  the  midst  of  the  sea,  than  offend  one  of 
those  little  ones,  who  believe  in  him. 

I  likewise  agree,  that  neither  personal  nor  eccle- 
siastic perfection  is  attainable  in  this  life,  and  that 
our  Lord  spake  of  false  teachers,  who  sowed  tares 
among  the  wheat.     Did  our  Lord  say,  that  for  their 
immorality  in  discipline,  they  should  not  be  liable 
to  a  process  and  even  deposition?    I  think  not.  For 
any  immorality,  but  especially  for  casting  poison 
into  the  wells  of  salvation,  where  the  facts  can  be 
proved,  our  Lord  never  past  a  law  of  exoneration 
from  penalty,  with  a — let  them  be.    But  the  case  is 
thus  delineated:  they  were  such  as  in  a  dark  time, 
when  watchmen  were  off  their  guard,  could  by  sub. 
tie  ingenuity  inject  their  poison.     The  sleepy,  dull 
watchmen  could  not  properly  discriminate,  (unless 
they  had  more  of  the  spirit  of  those  who  govern  the 
invisible   church)  between   those    who  said   they 
were  disciples,  and  those  who  were  of  the   syna- 
gogue of  Satan;  lest  such  watchmen  as  they  were, 
going  to  work,  would  root  up  the  wheat  also  witk 
the  tares. 

But  again,  where  the  case  is  not  too  ambiguous 
for  human  judgment  from  the  word  of  God  clearly 
to  convict,  it  is  tiie  indispensable  duty  of  the  watch, 
men  to  put  away  that  wicked  thing  from  among 
tbem,  as  a  little  leaven  would   leaven  the  whole^ 


[  isi  ] 

lump.  Firstjin  point  of  cliaracter^tiie  wliolc  cluircli 
«inks  to  a  level  with  whatever  is  juilically  apjjrov- 
•ed.  2(1.  It  becomes  precedential  for  the  remnant. 
3d.  It  becomes  an  offence  to  those,  who  know  th^ 
truth,  and  esteem  it  above  all  things  in  heaven  or 
earth,  and  their  eyes  are  towards  their  rulers,  a« 
the  eye  of  an  injured  servant  is  to  his  master's 
hands.  If  they  who  are  entrusted  by  God  and  tlie 
church  with  the  holy  office,  instead  of  dcfentling 
them,  should  wound  them,  and  take  away  the  vail 
from  tliom,  what  can  the  righteous  do?  Must  they 
continue  in  the  communion  of  that  church,  let  her 
disciples  be  ever  so  immoral,  because  they  are  call- 
ed christians?  I  trow  not.  If  we  have  taken  all 
the  legal,  prudent  and  humble  steps,  ])ecoming  the 
minors  to  the  majority,  pleading  with  their  mother, 
and  she  grows  more  cruel  and  morose,  and  rules 
with  a  lordly  severity,  expressive  of  hatred  in- 
stead of  love,  and  that  she  cannot  be.  benefitted  by 
such  a  ministry,  it  is  the  duty  of  t.'ie  church  (for 
they  are  the  church  who  adhere  to  the  doctrine  of 
Christ,  whetlier  many  or  few,)  to  "purge  out  ih& 
old  leaven,  to  become  a  new  lump;  that  tlieij  may 
heep  the  feast,  not  with  the  old  leaven,  but  itnth 
tlie  unleavened  bread  of  sincerity  and  truth.^' 
^  It  is  much  more  the  duty  of  the  Hock,  to  try  them, 
that  say  they  are  apostles,  and  are  not,  and  with- 
draw from  their  fellowship:  (1)  it  is  much  more  ouc 

~ -. ' r-T-T- -— 

■M)  1  Coi-.  V   1  I  ^. 


r  las  3 

duty,  to  live  ^vitliout  public  ordinances,  than  sup- 
port one,  who  brings  not  the  doctrine  of  Christ. 
We  may  be  in  our  duty,  occupying  private  means 
in  purity,  bill  greatly  offend  in  setting  up  teach- 
ers to  ourselves  (^through  an  ear  itch)  in  his  sanc- 
tuaryj  whom  God  hath  made  mean  before  all  the 
people.  (1)  For  my  part,  I  must  confess,  I  am  not 
so  attached  to  any  despotic,  that  I  would  not  con- 
ceive myself  warranted  to  withdraw  from  their  com- 
munion, v/ho  teach,  that  immorality  in  discipline 
cannot  be  ray  justiilcation,  until  she  becomes  the 
mother  of  harlots  and  abomination  of  the  faith. 
Had  the  primitive  christians  possessed  the  same 
integrity,  there  never  had  been  such  a  beast  of 
prey. 

J).  D.l  would  reccommend  William  to  peruse  Au- 
gustine's letter  to  Antonianus,  where  quoting  Cyp- 
nian,he  saysjthat  before  the  final  separation  of  the 
just  and  the  unjust,  we  are  in  no  manner  to  with- 
draw from  the  unity  of  the  church,  on  account  of 
the  commixture  of  bad  men  with  good.  I  do  not 
say  that  I  am  to  deny  the  communion  of  the  Dona- 
tists  to  be  of  the  church  of  Christ;  because  some, 
who  were  biyltops  among  them,  are  convicted  by 
ecclesiastical  and  civil  processes,  of  having  burnt 
the  sacred  volumes;  or  because  they  did  not  carry 
their  point  in  the  trial  by  tlie  bishops,  whicli  they 
craved  from  the  Emperor;  or  because  on  their  ap- 

:^  1  lios;  j:i5i.  ia» __  ...^^^ 


peal  to  him55elf,  they  received  fiom  liim  a  sentence 
of  condemnation;  or  because  some  of  them  throw 
themselves  headlong  over  precipices,  or  rush  into 
flames,  which  they  have  kindled  for  themselves,  or, 
by  terrifying  threats^compel  others  to  massacre  them, 
and  court  so  many  spontaneous  and  furious  deaths, 
that  they  may  be  revered  as  saints  and  martyrs;  or 
because  drunken  bands  of  male  and  female  va- 
grants-flock to  their  sepulchers,  and  there,  by  day 
and  night,  revel  in  wine  and  wickedness,  and  cor- 
rupt themselves  by  the  most  flagitious  enormities; 
let  all  that  rabble  pass  for  their  chafl",  nor  be  any 
prejudice  to  their  wheat.if  themselves  adhere  to  the 
church  of  God. 

William.  Hir,  1  have  read  the  father's  sentiment 
with  pleasure,  but  was  astonished  to  find  it  quoted, 
in  defence  of  the  present  argument.  Did  the  ven- 
erable father  attempt  to  maintain  communion  with 
a  church,  who  sanction  such  outrageous  immorali- 
ties, by  suffering  such  oifenders  to  pass  with  im- 
punity? If  he  did,  1  would  curse  his  doctrine, 
though  he  were  in  heaven.  But  to  impute  this  to 
the  father,  would  be  the  height  oi  injustice.  He 
only  says;  ^^I  do  not  say  I  am  to  deny  the  commu- 
nion of  the  Donatists  to  be  of  the  church  of  Christ, 
because  some,  who  v/ere  bishops  among  them,  were 
convicted  of  such  offences."  The  verj^  quotation 
says  as  much,  that  the  church  had  tried  them,  who 
said  they  were  bishops,  and  were  uotj  and  had 
found  them  liars.    'n>o  vcvv  f^^—  ^      -'■  ' 


[   '■21  ] 

ltOn\  coirirrieiuls  otheis,  tlic  fathbr  says^Jie  camiofe 
deny  them  to  bn  th'A  cluuch  of  Christ.     See  his  last 
seiitcn€r'_,  -let  all  that  rabble  pass  for  their  chafT; 
nor  be   of  any  prejudice  to  the  Avheat,  if  they  ad- 
here to  thedidrch  of  God.''     Here  the  Doctor  lias 
brought  fOvtIi  wha^  he  promised  us  in  page  45.  Ter 
interdict  a  minister  of  the  G;ospel  with  suitable  cre- 
dentials, from  preaching  iu  any  particular  church 
"whatever,  on  the  pretence  of  its  being  unlawful  to 
receive,   and  to  join   with  him  in  any  ministerftil 
communion,  would  have  been  held  in  abomination. 
But   Augustine  and   Cyprian  acknowledged,!  the 
Uonatists  were  tlie  church  of  Christ,  severed  from 
the  mothfr  church,  and  not  in  communion  with  her; 
*^wor.^diip   from  worship,   sacraments    from  sacra- 
ments."    Then  the  church  of  Christ,  called  the 
Bonatists,   were  held  in  abomination.       Quere — 
would  they  hold  communion  vyith  a  church,   they 
lieldin  abomination?  (1) 

'  1  Tliere  w.as  accrlRiii  woman  in  llutlierglon,  about  two  miles  from  Glasjfow, 
wlio,  !>)' the  iiisligalion  oi'samiN'oolli  miuisterj  aiul  piofessors,  was  pcrsuatled  to 
advise  her  husba:id  to  go  hut  once  to  hear  the  curate,  lo  prevent  the  Camily  being 
seduced;  whiclislie  prev^iilod  with  him  to  do.  But  she  goinp;,  the  nt'.rl  day  after, 
lo  niiik  licr  cows,  two  or  Ihrrc  of  them  drop  down  dead  at  licr  foei,  ai;d  Satan,  as 
-Ik;  L-i.>iic('ivod,appi>ared  uiilo  her;  which  [cast  licr  under  sad  and  sore  exercises 
"iuij  dt'Fcriioii;  so  that^nhe  wai  brought  to  qucition  her  interest  in  Cliri?f,  and  all 
{l.alhad  ('jrnierly  pa-icd  boiw  ixlGodand  hersoiil,  and  was  oft  tempted^ to  destroy 
iii'r.self,  and  sund.iry  times  aliiMnpted  it.  Beint  i)efore  known  to  he  an  eminent 
chriatiau,  ?':e  was  visitnd  by  many  christians;  but  without  success;  still  cr\ii:u- 
t>ulshR  w;i-  u:i  'one,  tli  •  lia'cl  denied  C'hri?t,  and  lie  had  denied  her.  Aflcr  a  loiig^ 
(i.no'.';  cor.iiunancef.rdiis  fxercise..  she  cried  for  Mr.  Cargil,  who  came  to  I.er,  liut 
;V.und  her  disleinjK;r  so  s^trong,  that,  for  several  visits,  he  was  obliged  to  leave  liei" 
asho  found  her,  to  Iii.i  no  >-i.uill  gi-iof.  However,  aficr  fcitiiig  .-;omc  days  apart  Ou 
Ij/?:'K:'  ■;''■;  i;e  a!  '.ui  ca:".^ -ij.v.a  lo  lier,  but  !i;t'.'.in^-  !■'-•.■  uo  better,l.Bli]|  ivjecling 


[  1^5  ] 

Again^  he  says  in  his  proposals,  part  SiT,  that 
?ificiamental  communion  on  Catholic  principles,  is 
agreeable  to  tlie  faith  and  practice  of  the  church  of 
Christ,  fi-om  the  day  of  Pentecost  to  the  present 
time,  with  a  few  local  and  party  exceptions.  Then, 
i  suppose,  this  is  one  of  his  exceptions.  But  I 
would  be  informed,  what  time  the  church  has  all 
been  in  one  visible  communion,  from  that  day  to 
this. 

]).  D.  Varieties  of  opinion  and  practice,  with 
respect  to  the  modification  of  her  external  order, 
W' ere  not  considered  by  the  primitive  church,  as  in- 
consistent with  her  unity.  That  there  were  such 
vanities;  that  the  government  of  the  church  gradu. 
ally  altered  from  the  apostolic  form,  and  sooner  in 
some  places  than  in  others;  so  that  there  were  iii 
actual  existence,  at  the  same  moment,  different 
forms  of  government  in  different  parts  of  the  church; 
all  dissentients  from  the  Hierarcliy  agree.  (1)  The 
a'esult  is,  tlrnt  diiferent  views  and  practices  in  the. 
article  of  her  government,  were  not  deemed  by  the 
primitive  church  to  be  inconsistent  wuth  her  unitj 

all  comrort,  still  crykig  out  that  she  liad  no  interest  in  the  mercy  of  God  or  merits 
•fCliriA't,  but  had  sinned  the  unpardonable  sin,  he  looking  in  lier  face  a  consid- 
erable time,  took  out  Ii.i3  bible,  and  nntpinj^  her,  said— "1  have  this  day  a  com. 
mission  from  my  Lord  and  .Master,  to  renew  the  inarriage  contract  betwixt  you 
and  him;  and  if  yon  will  not  consent,  I  am  to  ricjuire  your  subscription,  upon  this 
bible,  that  you  ai-e  willing  to  quit  all  right  and  interest  in,  or  pretence  unto  Itim!" 
and  then  he  offered  her  pen  aud  ink  for  that  purpo.-:s.  She  was  silent  for  s»me 
time;  luitat  last  cried  out,  "a  salvation  is  come  into  this  lionse;  Intake  him,  I  take 
Lim,  on  his  own  terms,  a*  heisoficred  unto  me,  In- liis  faltiifal  ^ambassador.V 
rroni  that  time  her  bonds  vvpvo  IocnCiI. 
1  riea,  page  76-99; 


[  1S6  1 

— ^Lh  litr  coiaiDon  conaTnunion;  »«  «  ju«,iifi*i>U 
cause  of  inlerraftHig  it 

William.  T  sliall  luettihe  Bortor  npon  his  own 
grocnd:  I  shall  gr£»t  him  his  premises,  fa  the 
space  of  three  hnndred  yrsr*  from  the  death  of  the 
apostles.ihe  div.  church  government 

\ras  compleJ^lT  altered,  «o  ihat  there  were  but  a  few 
traces  of  i>er«i£nnal  beaBty,  -which  was  not  ex- 
changed for  anti -christian  episcoparv;  and  thai, 
gradual  as  it  was,  it  did  not  degenerate  nnifbrmly, 
ax  all  places  and  times  alike:  and  that  it  was  effected 
in  opposition  to  the  most  direct  interdiction  of  him, 
who  kBCW  to  what  evil  they  would  be  prone  and  to 
what  degree  they  would  carry  their  pernicious  pnr- 
pese;  (1 )  and  that  this  change  of  government,  witb 
their  exorcisms,  charms  and  spells,  rites  and  cere- 
monies, to  casTout  devils,  hronghi  forth  the  monster, 
the  mother  of  harlois,  a.Dd  the  abomination  of  the 
ear&.  who  shed  the  blood  of  the  saiate,  till  God 
gave  their  enemies  blood  to  drink.  (2) 

f)  -Mart  ihr  aulmonitinn:  of  omiiiscien«- — cal!  no  msn  masifr,  far  one  is 
TTMir  masicr  in  heavfin.  and  ye  are  bTsuirem  L  yam  mtsier.  have  wasbed  vnur 
feet:  w  ougiii  lo  w;«h  one  anolhers  fe?i.  Whosoere:  ofvor  would  iye  riiiefesi, 
•hall  he  wrrant  of  ali.  JifaA:  t.  ;Vi  lo  47,  Luke  xxii.  24  looCi.  Jfath.  xviii.  ~  u>6. 
^art.  K  15.  Lotcp  ST .77.  As  all  ines?  auilioritis;  are  oppusvpnt  tp  episcopari^, 
if  UK?  fathers  did  mi  mai:?  t!e  term  of  coininuDion.i:  -w^as  liieiriin;  hut  for  acwn- 
|>)eic  imtoTica]  refuiati^T'  ''  ••^"•oinineBd  a  pcniial  of  liic  Plea,  ■and  s.  book  en- 
titk>d  Sfrmons  ic  I<n  -igv.  -  -* 

(2)  All  Uif  ret^ra  ntry  meniioii  thf  muUipiicitv  «f  rites    and  rere» 

Vioniesii)  the  chrisuarj  chnrcn.  Several  of  the  caases  tlia* -contribnied  lo  tUs 
faavF  been  already  poioted  ont.  tr>  T.liicL  wc  may  add.  as  a  principal  one.  the  fm- 
gim  wbicii  now  reifrnpd  for  the  Piaionir  jAilosopby  "or  ratiier  for  t;ic  popular 
oriental  supernitien.  conremii^  dptntms,  adopteti  !>y  the Pioitniists  ami borrovpd 
unhappily  tvm  thsm  b>  ths  cfarisrian  Doctor;     Tuere  if  a»:  tae  kaa  doabt  hat 


1  will  grant  (hat  aH  this  never  made  a  breach  in 
her  communion.  Now  does  the  Doctor  bring  forth 
her  darkest  color,  her  blackest  side,  her  greatest 
crime,  which  she  bewailed  with  tears  of  blood  in 
the  days  of  her  reformation?  I  say,  will  he  present 
her  {d\\,  her  acknowledged  guilt,  for  his  justifica- 
tion in  holding  communion  with  the  remnant  who 
repented  not  of  their  deeds;  but  to  this  day  use  her 
episcopal  order  to  persecute  the  saints? 

Whatever  we  might  expect  from  a  blind  Papist, 
who  holds  the  church  infallible,!  would  surely  ex- 
pect better  things  from  the  sons  of  reformation.  It 
would  be  an  easy  matter  to  demonstrate  from  the 
word  of  God,  that  as  he  gave  the  outer  court  to 
be  trodden  under  foot  of  the  Gentiles:  that  it  was 
in  the  outer  court  the  Devil  erected  his  battery. 
Few  were  the  institutions  God  gave  man  in  inno- 
cence. He  ordained  marriage  for  his  help,  the 
Sabbath  for  his  rest,  and  two  trees  for  the  extensive 
signs  and  seals  of  his  covenant  of  life.  God  said 
eat  not,  lest  ye  die.  The  father  of  corrupt  cere- 
monies said  unto  the  woman,  ye  shall  not  surely 
die;  for  God   doth  know,  *'to   whom  I   appeal'* 


tiiat  many  of  llie  riles  now  introduced  into  tlie  church  derived  their  being  from 
the  reigning  opinions  concerning  the  nature  of  demons,  of  operations  of  invisible 
beings:  hence  the  use  of  e^Drcisms.  spells,  the  frequency  of  fasts,  and  the  aversioa 
to  wedlock:  hence  the  custom  of  avoiding  ^  all  connections  with  those  who  were  nol 
as  yet  baptised,  or  who  lay  under  the  penalty  of  the  dominion  of  some  malignant 
,pirit:  hence  the  rigof  and  severity  oftkat  discipline  and  penance  that  wereim- 
poied  upon  those  who  had  incurred  by  their  iraraoralities  the  censures  of  th«  * 
ffi-ur*!!."  Jl/o^heium  cent.  3d  "part;  ii.  chap.'l.     ^^  ^    ^.  ^        __^.^,         '. 


[  12S  ] 

that  in  (lie  day  ye  eat  tliereof,  then  your  eyes  shall 
be  opened,  and  ye  shall  be  as  Gods,knowinggood 
and  evil.     The  very  same  lie  he  tells    every  one 
who  receives  institutions  at  Lis  hand,  making  God 
a  liar.     God  said,  thou  shalt  not  make  unto  thee 
any  graven  image:  the  serpent  heard  this  from  the. 
mount,  and  soon  tempted  Aaron,  and  all  Israel,   to 
make  them  a  golden  calf,  to  worship,  and  they  of- 
fered sacrifice  unto  the  idol,   and   rejoiced  in  the 
woik  of  their  hands,   and  God  turned,    and  gave 
them  up  to  worship  the  host  of  heaven.   Yea.Tje  tooJc 
up  the  tabernacle  of  Moloch,  and  the  star  of  your 
God  lieirqjhan,  of  whom  he  said,  ye  stiff-necked, 
and  nncircumcised   in   heart  and  ears,  ye   do   al- 
ways resist  the   Holy  Ghost;  as  your  fathers  did, 
so  do  ye.     Along  with  idolatary  there  is  an  insep- 
rable  connection  with  persecution.     Which    of  the 
prophets  have  not  your  fathers  persecuted?    And 
they  have  slain  them  whicli  shewed  before,  of  tha 
coming  of  the  first  one;  of  whom  ye  have  been  now 
the  betrayers  and  miirdcrers,who  have  received  the 
law,  by  the  disposition  of   Angels,  and   have  not 
kept  it.     God   said  1  am  your  king;  but  the  ser- 
pent persuaded  Israel  to  ask  a  king,  and  they  said 
now  make  us  a  king  to  judge  us,  like  all  the  na- 
tions— and   the  Lord  said    unto  Samuel,  hearken 
unto  ihe,  voice  of  the   people,  in  all  that  they  say 
unto  thee;  for  they  have  not  rejected  thee,  but  they 
Iiave  rejected  me,    tNiat   I  should  not  reign   over 
Hiem.     Th^y  have  forsakeu  rac  and  served  other 


[  1S9  ] 

gods.  Saniutil  solemnly  protested  against  their 
designs,  and  shewed  them  the  manner  of  the  king 
thai;  should  reigii  over  them.  Nevertheless,  the 
people  refused  to  obey  the  voice  of  Samuel:  and 
they  said  nay,  but  we  ivill  have  a  king  over  us;  that 
our  Icing  may  judge  for  us,  and  go  out  before  us, 
and  fight  our  battles.  God  gave  them  prophets; 
the  devil  gave  false  prophets,  and  was  a  lying 
spirit  in  their  mouths.  The  prophets  prophesy 
falsely,  and  the  priests  bear  rule  by  their  means; 
and  my  people  love  to  have  it  so.  God  sent  apos- 
tles: the  devil  sent  those  who  said  they  were  apos- 
tles but  were  not,  but  where,  Jesus  made  mini^tei's, 
as  he  said  to  Saul,T  am  Jesus  whom  thou  persecut- 
est,  but  rise  and  stand  upon  thy  feet,  for  I  have 
appeared  unto  thee  for  this  purpose,  to  make  thee  a 
minister:  but  either  men  or  devil  make  doctors, 
God  made  presbyters  or  bishops,  for  they  are  botii 
one:  but  the  devil  made  th*m  arch-bishops,  car- 
dinals and  popes. 

God  said  of  his  ordinances,  thou  shalt  not  add 
thereunto  nor  diminish  therefrom.  The  devil  adds 
all  the  black  arts  of  exorcism,  necromancy,  magic 
spell,  fascination,  rites  and  customs.  By  these  the 
pure  instructions  of  grace  are  made  null  and  void. 
God  gave  a  book  of  psalms  and  commanded  them 
to  be  sung  to  the  honor  of  his  son:  the  devil  made 
hymns,  whims,  songs  and  sonnets,  till  the  words 
of  the  Holy  Ghost  are  held  in  the  most  abject  cofl- 
tempt,  and  all  who  do  them  honor. 


[  iiSO  ] 

B.  D.  ''The  same  thing  is  to  be  said  oi' differen- 
ces in  subordinate  points  of  doctrine. 

By  subordinate  doctrines  are  meant  all  those, 
which  may  either  be  believed  or  doubted,  without 
sacrificing  any  vital  principle  of  the  christian  reli- 
gion. To  draw  the  line  of  distinction,  between  the 
essentials  and  non-essentials  ofournu)st  holy  faith, 
is  at  all  times  a  delicate  and  difficult  task;  but  that 
h  distinction  exists,no  man  of  sober  sense  willdeny. 
All  the  members  of  the  human  body  belong  to  its 
perfection,  and  have  their  peculiar  uses:  yet  a  fin- 
ger or  a  toe  does  not  hold  the  same  place  in  the  sys- 
tem with  an  arm  or  a  leg,  nor  an  arm  or  a  leg  the 
same  place  with  the  head  or  the  heart.  A  man  may 
lose  a  limb,  and  yet  be  active,  useful,  honored  and 
happy.  No  one  thinks  of  disputing  his  humanity 
on  account  of  such  a  privation^  but  cut  off  his  head, 
or  cleave  his  heart,  and  there  is  an  end  of  the  man. 
Thus  also  in  the  system  of  revelation,  all  the  very 
least  of  its  truths  belong  to  its  perfection:  not  one  of 
them  may  voluntarily  be  renounced,  nor  any  con- 
trary error  be  knowingly  embraced;  because  he, 
who  does  either,  resists  the  obligation  to  receive 
and  obey  the  truth,  just  as  he,  wlio  keeps  the  whole 
law  and  yet  offends  in  one  point,  is  guilty  of  all. 
The  entire  authority  of  the  law-giver  is  in  every 
precept.  Sin  therefore, which  is  the  ^'transgression 
of  the  law,"  whatever  precept  it  may  happen  to  in- 
fringe, strikes  at  the  principle  of  obedience;  and  is 
ready,  "\%  occasiiou  shall  gffer,  to  assume  any  aud 


[131  ] 

every  form  of  transgression,  to  violate  all  the  pre- 
cepts of  the  law  in  succession,  when  impelled  by 
adequate  inducements.  It  is  upon  this  ground  that 
living  in  the  commission  of  aiiy  known  sin,however 
small  it  may  appear,  proves  men  to  be  destitute  of 
the  grace  of  the  Lord  Jesus  Christ.  In  like  manner 
resistance  to  any  of  his  truths,  when  perceived  to 
be  truths,  argues  the  predominance  of  the  spirit  of 
falsehood — a  spirit,  which,  as  opportunity  should 
serve,  would  not  hesitate  to  relinquish  every  truth 
of  his  most  holy  word.  Hence  no  christian  can 
surrender  the  least  tittle  of  that  truth,  which  he 
believes  to  be  the  testimony  of  his  God,  nor  do  any 
act  which  implies  such  a  surrender.  Thousands  of 
martyrs  of  Jesus,  might  have  saved  themselves 
from  the  wild  beasts  or  the  stakf»,  would  they  only 
have  thrown  a  handful  of  iuscnce  on  a  heathen  al- 
ter. No  motives  can  justify  the  sacrifice  of  a  known 
truth:  such  a  sacrifice  might  end  in  eternal  ruin. 

On  the  otlier  hand,  mistakes  concerhing  particu- 
lar truths  may  consist  with  the  general  power  of 
truth  over  the  heart.  Som-c  perisli  because  they 
do  not  follow  out  their  professed  faith,  and  others 
would  perish  if  they  did.  In  judging  for  ourselves 
every  one  must  make  sure  work,  by  keeping  on  the 
safe  side,  not  wilfully  rejecting  any  truth  nor  a- 
dopting  any  error.  In  judging  others,  we  must 
go  every  length  which  the  cl  arity  of  the  gospel  dic- 
tates; i.  e.  every  length  consistent  with  our  attach- 


[  13S] 

luent  to  and  support  of  truth;  and  which  does  not 
rank  among  matters  of  forbearance  a  dearly  vital 
doctrine  of  Christianity.  TJiis  would  not  bacharity? 
but  treason  and  munlcr.  If  a  man,  from  v>  hatevcr 
cause,  renounce  tlic  obviously  vital  doctrines  of  the 
gospel,  he  is  not,  he  cannot  be,  a  christian.  These 
doctrines,  therefore,  must  he  the  basis  of  all  chris- 
tiou  communion;  and  maintaining  these  doctrines 
pure  and  entire,  "holding  the  head"  Christ  Jesus, 
as  saitU  liis  apostle,  his  followers  may  and  should 
have  open  fellowship  with  each  other,ou  the  ground 
of  their  common  faiih;  and  ought  not  to  refuse  eacli 
other  on  the  ground  of  their  inferior  differen 
ces.  Should  any  ask,  how  shall  I  distin- 
guish an  essential  from  a  subordinate  doc- 
trine of  the  gospel;  you  arc  not  under  the  necessity 
of  nice  and  subtle  discrimination;  you  are  in  no 
danger  of  mistaking  a  man's  arm  for  his  finger,  or 
liis  head  for  his  foot;  or  of  supposing  that  they  are 
equally  important  to  his  life.  Whatever  degrees 
of  mistake  may  be  reconciled  with  union  to  Christ, 
it  is  not,  it  cannot  be,  a  matter  of  doubt,  among 
those  who  have  tasted  his  grace,  that  blaspheming 
his  divinity;  rejecting  his  propitiatory  sacrifice,  and 
the  justification  of  a  sinner  by  faith  only,  in  liis 
mediatorial  meril;  denying  the  personality,  divinity 
renewing  and  sanctifying  virtue  of  Us  holy  spirit; 
and  similar  heresies,  invalidate  every  claim  to  the 
character  of  his   disciples.     Sech  vras  thejudije- 


j  133  3 

meut  and  practice  of  the  primitive  cliiivcli.  Tlio, 
basis  of  her  conimimioii  was  laid  in  the  substaiiUal 
doctiiiies  of  the  gospel,  as  summed  up  in  her  creed. 
This  she  required  to  be  adopted  and  professed  by 
alL  who  offered  themselves  to  lier  fellowship.  It 
contained  then  her  terms  of  communion;  conse. 
quently,  agreement  in  opinion,  about  which  chris- 
tians might  differ  without  impugning  any  of  these 
doctrines,  made  no  part  of  those  terms,  in  other 
words,  she  did  not  consider  such  differences  as  vio- 
lating her  unity;  and  how  numerous  they  were,  no 
one  need  be  tuld,  who  has  looked  into  her  his- 
tory. (1) 

William.  I  remember  tlie  Doctor  said,  miicli  time 
might  be  saved  by  letting  the  scripture  sit  in  judge- 
ment and  deliver  its  own  verdict^  but  I  have  never 
found  the  scripture,  which  speaks  about  essentials 
and  non-essentials  in  our  holy  faith.  1  expect  the 
Doctor  found  none  either;  when  he  applied  to  fin- 
gers and  toes,  legs  and  arms,  head  and  heart.  I 
do  not  know  that  a  naked  similitude  proves  any 
thing,  or  if  it  does,  it  may  prove  every  thing.  To 
illustrate  a  passage  in  scripture,  a  similitude  may 
be  proper:  but  to  introduce  a  complication  of  tropes, 
when  there  was  nothing  to  prove,  but  what  tho 
figures  prove,  is  an  odd  way  of  teaching  divinity. 
I  might   return  with  more  propriety  his  images 

^  (1)  Plea,  page  99-1 11.     ^)   Flea,  page  9.  _^ 


r  1^*  ] 

against  himself.     ''If  thine  cye^  thy  right  hand  or 
foot  offend  ihee  cubnt  off,  it  is  better  for  thee  to 
enter  lialt  into  life,  than  Jiaving  two  feet  to  be  cast 
into  hell, into  the  fire  that  never  shall  be  quenched.*' 
If  my  attachment  to  human   [n'ecepts,  which   make 
void  the  counsel  of  God,  is  as  dejir  to  me  as  a  right 
eye,  I  ought  to  cast  tliem  from  me,  rather  than  of- 
fend my  Grod  and  the  cliildreo  of  !iis  people.     The 
words,  for  1  cannot  call  them  ilie  doctrine,  of  es- 
sential and  non-essential  have  been  as  injurious  to 
a  holy   life  as   any   other  an ti-scri[iitural  phrases. 
There  is  no  such  thing  as  subordinate  points  in  di- 
vinity, which  a  man  may  believe  or  not  believe  with 
equal  divine  approbation.     If  it  is  but  a  jot  or  tit- 
tle, the  Holy  Ghost  was  pleased  to  reveal,  it  is  an 
object  of  divine  faith,  and  requires  our  faith  in  it, 
or  he  had  revealed  it  in  vain.     We  have  no  knowl- 
edge how  much  may  depend  upon  what  we  con- 
ceive to  be  subordinate  points.     Tlie  eating  an  ap- 
ple is  but  a  little  matter  between  Almighty  God  and 
man  in  his  primative  glory,  but  it  cost  the  life  of  the 
son  of  God  and  all  the  human  family,  the  groaniu"- 
of  the  creature  made  subject  to  our  vanity,  and  the 
final  dissolution  of  all  creation.    J5ut  upon  this  Bub- 
ject   the  Doctor  has  said  many  good   things,    (as 
above;)  If  he  had  followed  out  of  his  principles,  he 
had  never  erred. 

2d.  "When  the  Doctor  drew  his  line  of  distinction 
fcetweeu  hisesseulhils  and  his  iion   csscujyials;  he 


[  1^5 1 

sumraed  up  his  essentials  in  the  Tcpostels  creed: then 
of  course,  what  is  not  coiitaiaed  in  it,  is  non-essen- 
fial.  Now  if  we  credit  Diipin  and  many  worthy 
fathers  whom  he  quotes  (I)  the  apostles  never 
made  iLe  creed  attributed  lo  them.  There  was 
nothing  more  customary  among  designing  men  in 
the  four  first  centuries,  than  to  impute  some  suppo- 
sititious doctrine  to  the  most  venerable  fathers 
after  they  were  asleep,  being  in  the  habit  of  rever- 
ing tlie  tyaditions  of  the  apostles.  If  the  aposfles 
did  not  write  the  creed  as  it  is  certain  they  did 
not,  it  would  be  illiberal  to  say  that  good  men  com- 
posed it  and  gave  it  the  present  title;  but  it  would 
be  congenial  v/ith  those  times  tluit  some  worthy 
martyrs  left  it  in  manuscript,  and  that  the  perse- 
cutors, who  were  wont  to  worsliip  the  bones  of  those 
they  beheaded,  for  the  name  of  the  Lord  Jesus, 
might  have  profanely  fixed  the  title  to  it.  Be  that 
as  it  would,  it  answered  a  valuable  purpose;  to 
shew  us  the  necessity  of  a  confession  of  faith,  and 
that  the  ancients  thought  them  necessary.  For,  as 
far  as  it  went,  it  served  as  a  testimony  in  favour 
of  the  person  of  tl^e  Lord  Jesus,  to  which  there 
was  a  general  assent  among  all  churches,  till  the 
days  of  Anti- Christ's  reign,  and  is  their  bond  of 
union  to  this  day.  Had  it  beeii  a  perfect  formula 
adequate  to  all  purposes,  the  christian  churches 
might  have  been  more  harmonioits  at  this  time. 
"When  it  was  compile<l  it  answered  the  time,    iii 

(1)  See  I>upi.n  p.  8.  lyjou  the  Litui^ie*,.  (adi^y  atu-ibfted  te  tl^  apoi'Jes.-      ^ 


[  is«3 

which  the  divinity  and  official  cliavactev  of  Lhc  Lord 
Jesus  was  the  principal  thing,  the  christian^i  had  to 
contend  for.  I^ut  it  became  infinitely  short  of  an 
adequate  standard,  when  it  was  equally  the  pro- 
fessed creed  of  tiie  persecutor  and  the  persecuted. 
For,  although  it  bore  an  honorable  testinionj'  in 
favor  of  the  first  commandment,  it  said  nothing  of 
the  other  nine:  although  it  bore  testimony  of  the 
object  of  worship,  it  said  not  a  syllable  concerning 
the  me%ns  of  worship,  (the  principal  thing  the 
martyrs  suffered  about;,)  nor  the  manner  of  wor- 
ship, nor  yet  the  time.  It  was  as  vague  concern- 
ing the  second  table.  The  sovereigns  claimed 
more  than  their  dne,  contesting  for  superiority  with 
their  equals  and  made  theirinferiours  vasals  of  their 
lordly  dominion.  They,  Avho  professed  adher- 
ence to  this  creed,  shed  the  blood  of  his  dear  saints 
by  thousands,  because  they  would  worship  God 
only  in  the  way  he  had  appointed  in  his  word.  Ntr 
nation  ever  exceeded  them  for  uncleanness,rapine, 
and  bearing  false  witness.  By  their  love  of  filthy 
lucre,  they  engrosed  the  wealth  of  all  nations; 
and  still  they  maintain  that  they  keep  pure  the 
apostles'  creed.  Although  all  authors  agree,  the 
terms  of  church  communion  was  simple,  till  heresy 
compelled  them  to  enlarge,  we  are  far  from  believ- 
ing  it  was  confined  in  the  limits  of  said  creed:  wit- 
ness  the   ancient    canons    and    constitutions.  (1) 

1    0)  See  Dupiiij  pagfe  J4. 


C  137  ] 

Besides,  the  liturgies,  that  were  falsely  attributed 
to  the  apostles,  (2)  shew  that  they  had  them  at  a 
very  early  date,  and  ever  saw  the  necessity  of  9 
professional  union  preceding  communion. 

But  to  close  my  reply  to  the  Doctor's  negat^^s,! 
propose  to  shew,  that  a  standard  ever  was.  ^'id  will 
be  essential  to  the  existence  of  church  pJiumunion: 
2dly  to  prove,  that  the  apostles'  cre'^  never  was 
and  never  will  be  suflBcient  for  i^^h  a  standard; 
and  3dly,  to  shew  some  c/iarac^^istics  essential  to 
membership  in  a  well  ofganz-^d  church. 

First,  upon  the  necessity  of  a  standai^. 

First  let  us  look  for  evidence  into  the  garden  of 
innocence.  Gorf  pro^nised  to  man  eternal  life,  if  he 
yielded  perfect  o3edience  to  all  his  commands, 
subjoining  a  thr-*itiiiiig  of  death  if  he  transgressed 
in  the  least  pc^t.  Now,  the  conditions  stated  in 
the  covenant  *vere  the  proper  standards,  in  which 
we  observe  i^o  things,  the  law  of  the  covenant,  and 
the  observ^iice  of  that  law.  The  law  of  the  cove- 
nant was  two-fold,  the  law  of  nature,  and  the  sym- 
bolical law.  The  law  of  nature,  the  relicks  of 
wliic^  we  have  to  this  day,  was  inscribed  in  the 
heart  of  man,  by  which  he  was  fully  competent  to 
discern  the  immutable  difference  between  dgh 
and  wrong.  This  law  in  innocence  was  not  weak 
as  after  the  fall;  but  was  a  command  given  unto 
life  eternal;  this  was  the  covenant  of  life,  and,  had 
he  observed   it,   would   have    produced  the  very 

■ '       '  ■-—  ■■     —  ■  ■    ■     ■      ■l■■■■l^      I     'i ■'■■*■■'■■  ■       '  .I^^HI-l..       I...  ■■  '■■llllll*« 

I    (I)  Plea,  page  8. 

s 


C  13S  ] 

same  life  promised  us  in  the  gospel.     It  was  mea 
and  drink  to  this  life,  to  behold  the  glory  of  (7od 
'41  the  volume  of  creation,  while  he  was  dressing 
th<-  garden,  but  more   especially,   his   holding  fel- 
lowship Yvith  God  in   the  revelations  he  enjoyed, 
for  he  hc4  those  in  abundance,  and  every  discovery 
he  made  er^God  in  either,approximated  hira  to  his 
God,  endowbi  him  with  additional  delight  in  God, 
and  an  increase  <^f  power  to  meet  his  enemy.  This 
was  the  vegetation  of  thp.  seeds  of  life  he  received 
from  his  God  in  creat^n.   Thus  there  was  nothing 
in  the  things  that   were  ^een,  but  commended   to 
him  the  invisible  glory  of  tJ.e  eVirnal  Godhead;  he 
enjoyed  much  of  tlie  brightness  of  that  glory  in  rev- 
elation, he  could  not  be  taught  in  the  mirror  of  cre- 
ation; such  as  the  persons  of  i\o,  trinity,  such  rs 
the  sweets  of  social   fellowship    vjth  the  eternal 
three  in  one  and  one  in  three.      Nov  the  nature  of 
this  law  was,  to  love  Ood.     In  lovint^Ood,  he  lov- 
ed the  chief  good,  and  in  proportion  t)   the  inten- 
sity ef  his  love,  would  be  his  zeal  to    to    the  will 
of  God.     Thus    every    moment    he  stool  he  was 
rapidly   progressing   into  the  life   promisel,   and 
in  proportion  as  the  innocent  beings  progresse^l  in 
divine  acquisitions,  they  would  enjoy  the  second 
table,  to   love  one  another   as  themselves;  for  as 
God  cannot   see  his   own  image  without  loving  it, 
believers   cannot  see   the  image  of  God   in  one  a- 
nother  without  loving  them.     Thus  there  appears 
from  the  distiijct  law  of  nature,  a  standard  flowin|: 


[  139  ] 

from  the  nature  of  God  and  innocent  man;  so  that 
they  could  not  be  what  they  were,  without  it.  And 
while  thus  a  solid  foundation  for  communion  with 
God  and  each  other,  and  without  it  no  more  power 
of  fellowship  than  between  things  animate  and  in- 
animate. 

Equally  might  we  establish  the  sarhe  point  from, 
the  symbolical  law,  how  minutely  man's  will  was 
solved  in  the  will  of  his  God.  Though  he  was 
created  lord  of  creation,  he  would  not  without  Ip^a'p 
eat  an  apple,  and  perfection  of  submission  was  the 
genuine  essence  of  his  delight.  It  is  even  so  be- 
tween the  father  and  the  son.  The  son  doeth  noth- 
ing but  what  he  seeth  the  father  do. 

2d.  What  shall  we  say  of  Abraham?  the  prom- 
ises God  made  to  him  employed  all  the  good  things 
contained  in  the  gospel,  of  which  we  cannot  now 
speak.  Abraham  believed  God,  and  his  faith  in 
these  promises  made  the  things  promised,  his-equal 
to  all  righteousness.  But  does  he  leave  him  with- 
out any  constitution,  system,  code  of  government, 
or  mean  of  worship?  No!  he  gave  him,  in  summa- 
ry, virtually  all  required  of  the  church  to  this  day. 
1  say  in  summary;  that  he  should  forsake  all  other 
gods,  and  take  the  Lord  God  Almighty  for  his 
shield  and  exceeding  great  reward;  that  he 
should  go  out  not  knowing  whither  he  went,  by 
which  he  should  express  his  implicit  confidence  in 
the  divine  counsel,  and  divine  protection.  Btj' 
guch  great  and  precious  promises  his  faith  5>'ew, 


which  excited  him  to  go  in  quest  of  a  better  country 
than  the  visible  inlieritance  he  had  sworn  to  give 
his  posterity.  And  he  gave  him  circumcision,  a 
token  of  the  covenant  in  his  flesh,  highly  figurative 
of  his  misery  by  nature,  his  expiation  of  sin  by  the 
cutting  off  the  Messiah,  liis  putting  off  the  sins  of 
theflesh,by  the  circumcision  of  the  heart  in  regene- 
ration. As  Witsius  sugests,they  were  taught  by  it 
to  apply  to  secret  devotion,  as  it  was  performed  in 
secret.  ^ 

3d.  The  mortification  of  their  lusts.     They  were 
to  live  alone,  and  not  to   be  numbered  among  the 
people.     A  circumcised  person,  say  the  Jews,  has 
withdrawn  himself  from   the  whole  body    of  all 
nations.     4th.  Their  cheerful  willingness  to  sub- 
mit  to   the  command  of  God,   however  difficult, 
grievous  and  painful,  and  however  improper,  fool- 
ish and  I'idiculons  in  the  eyes  of  the  world;  not  to 
account  their  reputation,nor  even  their  life,  dear  in 
comparison  thereof.     Again,  that   whatever  cere- 
monies God  may  add,  then  or  thereafter,  he  that  is 
circumcised  should  be  considered  as  a  debtor,poiut- 
edly  to  observe,  and  that  every  deviation  should  be 
reckoned  among  their  transgressions,  however  ap- 
parently good;    because  a   ceremony   made  by  a 
creature  cannot  have  any   certain,  divine,  mystical 
signification,  to  ccmmunicate  to  us  Ins  will,  as  one 
made  by  God  himself,   and  must  be  an  encroach- 
MfcTJt  upon  the  divine  prerogative.       Therefore,  if 
found  ji\»  our  possession,  it  should  be  esteemed  as 


[  iU  ] 

Laban's  stolen  gods  hid  by  Racliel  in  the  provm- 
der  for  asses. 

These  mediums  of  zipproaclh  to  God  in  the  obser- 
vation of  his   institutions  alone,  were  exemplified 
greatly  with  the  increase  of   Abraham's  family  at 
the  giving  of  the  law  by  Moses,  and   sealed  to  tha 
people  by  circumcision  and  the  passover,  with  ev- 
ery prohibition  neither  to  corrupt,add  to,nor  dimin- 
ish therefrom,  but  to  observe  all  things  according 
to  the  pattern  showed  in  the  mount,  subjoining  the 
most  awful  penalties.  (1)     That  we  need  not  di- 
late upon  particulars  to  establish  that  the  Israel  of 
God  were  not  left  without  a  compleat  system  of  wor- 
ship according  to  the  times  previous  to  the  coming 
of  the  promised   seed;  we^  hasten  to  the  testament 
given  with    better   promises,    that  although  there 
was  a  change  of  the  law,  and  of  the  priesthood,  ifc 
was  only  a   chango?  and  not  an  explosion   of  all 
they  enjoyed  as  church   regulations.     When  the 
things  which  could  not  be  shaken  remained,    that 
remnant   with    some  difference  of  administration 
was  a  compleat  system  of  law,  government,  and 
worship,  suited  to  thetimes,and  was  that  perfection 
to  which  Paul  invited  the  Hebrews,  saying,  let  us 
go  on  to  perfection,  (S)  and  was  that  woman  cloth- 
ed with  the  sun  (3)  who  brought  forth  a  man  child 

1  Deut.  a;ii.  32,  Frov.  .Tx.r.  6,  Ezek.  xxxiii.  6,   Rev.vxii.  (8.  ~  See 

Owen  on  the  te.rt.  3  See  Jolinson  on   the  Rev.  Some  and  indeed  all   the  " 

commentators  I  have  seen,  have  not  made  proper  distinction  between  finishing 
their  testimony  and  the  time  of  their  prophesy,,  and  conclude  they  are  yet  to  be 
slain. 


[  14S  J 

to  rule  airnatious  with  a  rod  of  iron.  The  flood 
the  dragon  poured  forth  from  his  mouth,  to  drown 
the  woman  and  her  seed,  and  i^he  smoke  of  the  bot- 
tomless pit  to  darken  the  sun  and  the  air,  were, 
the  SAvarms  of  Platonir  cdremonies  called  the  im- 
age of  the  beast,  imposed  by  the  see  of  Rome  as 
her  instituted  luean  of  worship;  the  counterpart  of 
which  was  ^he  testimony  furnished  by  the  witnes- 
ses in  the  dawn  of  the  reformation, the  sight  of  which 
provoked  the  enemy  to  make  war  against  them  in 
the  reign  of  the  emperor  Charles  the  fifth,  when  the 
contending  parties  agreed  to  settle  their  debate  by 
the  council  of  Augsburg.  It  was  three  years  and 
a  half  till  it  was  finished.  During  this  period 
there  was  a  suspension  of  public  ministry  of  the 
gospel  and  all  hostilities.  At  this  time  the  witnes- 
ses were  said  to  be  dead:  their  resurrection  and 
being  set  upou  their  feet  was  t!ic  liberty  of  con- 
science and  the  enjoyment  of  a  free  investigation  of 
truth:  this  was  a  pouring  out  of  the  fifth  viol 
upon  the  throne  or  seat  of  government  of  the  beast, 
the  papal  hicrachy.  Now  is  it  plain  that  the  Holy 
Ghost  predicted  the  creed  which  should  be  finished 
at  that  time.  The  adherents  were  called  or  named 
by  Daniel  the  holy  people,  saints  of  the  most  high 
God,  the  very  name  given  to  the  same  people  in  the 
revelation  of  John:  and  is  a  proof  by  prediction^ 
that  in  tlwj  tiiaes  of  reformation  from  popery,  there 
"would  be  some  faithful  witnesses,  to  stand  before 
the  Lord  of  the  whole  earthy  a  testimony  for  truth. 


C  1^3] 

audthat  by  the  blood  of  the  Lamb,  and  this  testi- 
mony the  saints  should  nvercome  and  possess  tlie 
jiiugdom. 

But  an  author/in  sermons  directed  to  Doctors  of 
Divinity,  after  saying  many  excellent  things  a- 
^ain?t  titles  and  distinctions  among  brethren  in 
the  ministry,  upon  these  words,  'but  be  not  ye 
called  Habbi,  for  one  is  your  master,  even  Christ, 
and  all  ye  are  brethren,^'  likewise  advances 
most  irresistible  arguments  against  the  civil  powers* 
undertaking  to  establish  the  church  of  Christ.  Had 
he  not  been  too  much  elated,  and  quit  when  he 
was  done,  he  had  done  essential  service  to  the  pub- 
lic; bui  attempting  to  root  up  the  tares,  he  roots  up 
the  wheat  also.  He  goes  on  to  discard  all  constitu- 
tions, creeds,  and  confessions  except  the  Bible. 
I  shall  with  your  leave,sir,  mention  a  few  abstracts 
©f  what  he  advances  in  his  fifth  sermon,  and  as  I 
think  it  has  poisdheda  number  of  Doctors,  I  wish 
t^  meet  it  with  a  reply. 

I  He  says,  "that  soi>t  of  power  whicli  is  coercive 
belongs  to  the  kingdom  of  this  world,  and  can 
have  no  place  in  the  kingdom  of  Christ. 

In  explairiing  the  nature  of  this  society  of  which 
Christ  is  the  head,  I  shall  for  the  edification  of  the 
Doctgrsjfirst  eiiquire  what  is  her  confession  of  faith; 
without  any  further  introduction,  I  shall  affirm, 
that  this  society  hath  the  scriptures  for  her  confes- 
sion of  faith,and  nothing  else.  The  whole  record^ 
which  God  hath  given  concerning  iijs  son,  as  tht 


[  14*  ] 

true  Messiali  aucl  Saviour  of  the  world,  is  the  imly 
confession  of  the  christian  church.  The  scriptures  of 
the  Old  and  New  Testament  are  profitable  for  all 
things,  to  make  the  man  of  God  perfect.  They 
are  profitable  for  doctrine,  for  reproof,  for  correc- 
tion and  instruction  in  righteousness:  what  more 
can  be  necessary?  All  other  creeds  or  confessions 
are  unprofitable!  For  they  must  he  proven  agree- 
able to  the  word  of  God,  before  any  christian  can 
believe  them,  which  plainly  intimates  as  much  as 
t' hat  the  scriptures  might  serve  the  purpose  without 
t.  hem. 

Sd.  It  is  something  strange  considering  the  im- 
f  perfection  of  human  understanding,  and  increase  of 
1  Lnowledge,  tliat  any  number  of  men  not  inspired, 
$  hould  be  supposed  so  wise,  as  to  be  able  to  com- 
I  )ose  a  formula  of  faith,  sufficient  to  servB  to  the 
1  atest  posterity.  (1) 

3d-  In  all  things  pertaining  to  this  life,  people 
jrare  fond  of  dealing  at  first  hand,  as  supposing  it 
Hhe  best  and  the  most  profitable  method:  and  it  is 
^amazing  how  they  should  conceive  that  religion  is 
l)etter  at  second  hand  than  other  things  of  less  im- 
;portance. 

4th.  It  is  a  sad  reflection  on  the  first  churrhes, 
that  they  were  so  easily  satisfied  with  regard  to 

"(1)  The  author  says,  thai  they  who  subscribe  the  Wtisuninister  confession 
<liner  in  judgement  Some  say  assurance  is  not  in  the  essence  of  faith,  and  some 
^'.latitis.  1  say  both  are  or  maybe  right;  (lie  assurance  of  senie  may  not  be 
Tvhere  saving  faith  is,  but  the  assurance  of  faith  is  wntaiueil  iu  its  iSiStncc 


I  149  ] 

their  cree  J,  when  tlvey  were  pleased  with  the  scrip- 
tures only,  when  so  much  more  was  necessary.  For. 
till  the  favour  of  pvinces  and  temporal  emolu- 
ments were  connected  with  religion,  we  read  of 
neither  creeds  nor  confessions,  except  the  bible. 

.^th.  The  composers  of  the  articles  have  paid 
but  a  poor  compliment  to  Jesus  Christ  and  his 
apostles,  when  they  engaged  in  their  ecclesiastical 
patch  work,  for  it  supposes  in  the  first  instance, 
that  Christ  was  either  not  willing,  or  not  wise 
enougli,  to  give  his  church  a  complete  model  and 
form  for  christian  worship;  and  for  this  cause  hath 
left  it  to  the  good  pleasure  of  church  guides,  to  cut 
and  carve  as  they  shall  think  prober.  This  is 
pure  and  undefiled  popery. 

6th.  These  articles  and  confessions  do  not  an- 
swer the  end  for  which  they  are  said  to  be  contriv- 
ed, for  there  is  no  true  uniformity,  where  men  are 
not  of  the  same  mind;  and  it  is  no  evidence  that 
people  are  of  the  same  mind,  when  they  subscribe 
articles  merely  to  serve  their  own  interest.'^  Men 
subscribe  to  calvinistic  doctrine,  and  preach  what 
they  please. 

7th.  "ChurcheSjWho  will  have  articles  to  impose 
on  their  members,  may  find  enough  of  them  in  the 
New  Testament,  ready  composed  to  their  hand  by 
Christ  and  his  apostles,  and  infallibly  right  and  un- 
alterable. The  apostles  demanded  a  confession  of 
faith  from  such  as  they  received  into  t^eir  commu- 
T 


[  146  ] 

uion;  but  it  was  short  and  very  plain:  Do  you  be- 
lieve with  all  your  heart  that  Christ  is  the  sou  of 
God;  believe  in  the  Lord  Jesus  Christ,  and  ye  shall 
be  saved. 

8th.  The  apostles  in  their  times  complained  of 
errors  and  false  teachers;  but  we  do  not  read  that 
they  fell  into  the  humor  of  creed  making,  to  pre- 
vent them.  Some  idle  people,  after  their  decease, 
were  at  the  pains  to  compose  one  and  call  it  theirs; 
but  it  could  never  be  made  to  appear  that  they  had 
any  hand  in  it.  It  is,  however,  abating  the  story  of 
our  Saviour's  descending  into  hell,  by  far  the  best 
of  all  human  creeds  extant. 

9th.  It  must  argue,  that  either  the  scriptures  arc 
imperfect  of  themselves,  or  so  obscure  that  they 
cannot  be  understood  by  the  common  people,  when 
there  was  such  necessity  of  creed-making. 

10th.  It  must  be  reasonably  supposed,  that  the 
common  faith,  the  faith  of  God's  elect,  the  faith 
delivered  to  the  saints,  is  the  gospel  revealed  in  the 
scriptures — what  the  apostles  preached,  and  left  by 
divine  direction  in  their  writings;  for  at  the  same 
time  creed-making  was  not  come  in  fashion. 

11th.  To  confess  the  scriptures  to  be  the  word 
of  God,  and  declare  our  readiness  to  believe  and 
observe  whatsoever  is  pointed  out  there  for  our  faith 
and  duty,  according  as  we  can  underltand  it,  is  all 
that  christiaiis  can  reasonably  require  from  one 
another.'' 


[  m  ] 

There  is  not  an  argument  advanced  by  the  above 
author,  but  will  equally   operate  against  preach- 
ing the  scriptures.     But  faith  comes  by  hearing — 
but  neither  preaching  creeds  nor  confessions  writ- 
ten according  to  the  scripture,  has    any  tendency 
to  enable  us  to  live,  without  the  use  of  the  word  of 
God.     They  do  not  make  void  the  law:  yea  they 
establish  the  law.     The  Westminister  confession 
of  faith  does  not  make  void  the  counsel  of  God  by 
the  tradition  of  men,  interfering  with  the  worship 
of  God,  like  the  ceremonies  of  read  sermons,  read 
prayers,and  human  psalmody.     A  genuine  confes- 
sion of  faith  lays  no  obligation  on  the  present  or 
future  generations  to  believe  it,  because   divines 
have  composed  it  from  the  purest  motives.     The 
mind  of  man  is  left  perfectly  free,  whether  he  will 
seal  it  or  neglect  it.     He  is  perfectly  at  liberty  to 
compare  it  with  the  scripture  and  approve  or  disa- 
prove.     The  true  chui'ch  assumes  no  lordship  over 
the  conscience.     His  perple  are  a  willing  people: 
what  their  hands  find  to  do,  they  do  it  w  ith  all 
their  might — as  becomes  the  ground  work  and  pil^ 
lar  of  truth,  and  the  oracles  of  the  living  God — a 
stability  in  faith  resembling  the  immutability  of 
divine  revelation.     If  an  enlightened  believer  ex- 
amins  a   systematic   creed  containing  the  doctrine 
of  divine  revelation  fairly  stated  in  order,  he  can- 
not  withhold  his  cordial  approbation.     He    will 
npon  the  first  opportunity,  from  motives  of  the  pu- 
rest love  to  truth;  and  unfeigned  regard  to  all  iiie 


[  1'1«  1 

coin uiand incuts  and  oidinances  of  Goil,  as  tlic  me- 
dium of  his  sauctillcation,  gladly  embrace  the  occa- 
sion to  declare  the  manner  he  understands  the 
scripture,  as  distinct  from  another,  who  professes 
faith  in  the  scripture  bu^  greatly  errs,  not  under- 
standing tjiem  nor  the  j)o>ver  of  God.  J[3y  this 
means  he  makes  a  better  pi'ofession  than  the  other: 
and  thus  it  lias  a  tendency  to  separate  the  pure 
from  the  impure,  the  precious  from  the  vile,  and 
collect  a  church,  who  believes  the  same  things, 
speaks  the  same  things,  into  unity  to  hear  and  re» 
ceive  the  same  gospel,  and  commune  together  in  all 
church  ordinances. 

Suppose  the  extinction  of  all  creeds  among  two 
hundred  jarring  denominations,   all  professing  the 
Ghristian  religion;how  would  the  spouse  know  wiiere 
to  feed  her  kids?  or  how  would  order  be  preserved 
in  all  the  churches  of  the  saints?  Tt  i«!  easy  to  make 
light  of  the  best  things  w^hen  we  have  them  plenty, 
when  if  they  were  removed  would   be  inevitable 
destruction.     If  creeds  were  of  the  quality  of  exor- 
cisms and  spells,  called  ceremonies  to  beautify  and 
adorn  the  w  orship  of  God,  as   Dupin  recommends 
Ihem;  they  who  receive  them  at  the  hand   of  the 
manufacturer    might    be  said  to  receive  them  at 
second  hand.     If  a  divine  comes  publishing  glad 
tiilings  with  the  sound  of  his  master's  feet  behind, 
acknowledging  himself  merely  a  voice  in  the  wil- 
derness; and   that  he  is  not  worthy  to  stoop  down 
and  loose  the  latchet  of  the  shoes  of  lum  ihs-t  comes 


[  m  ] 

after  him;  not  si>eaking  of  himself,  nor  seeking  his 
own  glory,  but  the  glory  of  him  who  sent  him;  is  it 
receiving  at  second  hand?  No.  If  I  am  duly  affec- 
ted,! feel  the  master,  not  the  servant.  Hook  beyond 
the  watchman  before  \  find  him. 

It  is  just  so  in  t\m  articles  of  a  confession  hav- 
ing its  internal  evidence.  Nothing  else  is  aimed 
at  than  an  adjustment  of  pure  revelation  of  the 
divine  mind  in  that  natural  order  we  aie  forced  to 
receive  them,  when  we  conceive  of  them  with  ad- 
vantage. For  there  is  in  the  system  a  perfect  order 
of  first,  middle,  and  last  things,  which  God  was 
pleased  to  leave  for  his  servant  to  collect  and  adjust, 
for  reasons  we  cannot  now  speak  of,  such  as  to  pre- 
vent our  formality  &c. 

Did  tStephen  pursue  no  order  in  his  last  sermon? 
yea,  one  would  think,  tliat  when  he  was  full  of  the 
Holy  Ghost,  he  had  the  bible  in  his  ey*,  that  with 
an  instuitive  glance  he  could  speak  the  scriptures 
in  a  word.  How  powerful  are  right  words!  where- 
as the  words  of  the  foolish  are,  vain.  How  would 
the  reformers  shock  off  the  papal  yoke  without  a 
standard?  Wickedly  do  men  reproach  the  servants 
of  the  living  God;  who  laid  down  their  lives,  not 
counting  them  dear  unto  thegiselves,  that  they  might 
bear  an  honest  and  faithful  testimony  to  the  truth 
contained  in  it.  We  enjoy  that  with  ease,  which 
cost  the,  blood  of  thousands,  and  halt  between  two 
opinions,  whether  we  had  not  better  discard  their 
testimony  than  professat:  while  the  apostles  were 


r  150  ] 

in  the  church,  and  those  who  overlived  thetn,  their 
decrees  superceded  the  necessity  of  all  other  formal 
decisions.      But  whenever  Constantine    establish- 
ed Hie  christian  religion,  and  the  christians  had  to 
go  out  and  be  numbered  with  the  nations,  God  saw 
the  danger  his  church  would  be  in.    He    sends  an 
Angel  from  the  cast,  having  the  seal  of  the  living 
God,  (the  engraving  of  which  was,  the  Lord  know- 
eth  them  tliat  are  his:  and  let  them  that  name  the 
name  of  the  Lord  Jesus  depart  from  iniquity)  say- 
ing, hart  not  tlie    earth,    neither  the  sea,  nor  the 
trees,  till  we  have  sealed  the  servants  of  our  God 
in  the  forehead.     And  I  heard  the  number  of  them 
which  were  sealed,  one  hundred  and  forty  and  four 
thousand.     These  are  they  which  were  not  defiled 
with  women,  for  they  are  virgins,  i.  e.  they  did  not 
corrupt  themselves  with  the  whore  of  Babalon,they 
did  not  partako.  witli  hp.r  in  lior  sins,  but  their  song 
was  the  song  of  Moses  and  the  Lamb — and  no  man 
could  learn  that  song,  but  the  144,000  which  were 
redeemed  from  the  earth;  iu  all  which  you  have  sym- 
bolically represented  the  chartered  church  of  Jesus 
Christ,  enjoying  the  municipal  laws  of  her  incor- 
poration.    The  same  idea  we  have  emblematically 
represented  by  the  reed  like  unto  a  rod  measuring 
the  temple  of  God, and  the  altar.  The  word  reedyand 
cannon  are  the  same,  and  we  know  how    often  the 
true  eluivcli  was  distinguished  by  the  canons.  Now 
wlio  will  deny  they  had  a  testimony  of  distinction, 
and  who  will  coudemu  the  order  of  infinite  wisdom. 


[  151  ] 

Did  Christ  leave  his  servairts  to  cut  and  carve  at 
pleasure?  Whatever  he  did  with  the  dragon  whom 
he  restrained,  he  did  not  so  wtih  his  faithful 
witnesses.  When  they  met;,  they  metin  the  name  of 
the  Lord  Jesus,  and  he  was  in  the  midst  of  them  to 
bless  them.  That  which  they  bound  on  earth  was 
bound  in  heaven.  Witness  the  power  they  possessed, 
and  let  their  works  bear  witness.  ^'The  council 
of  Nice,  of  Constantinople,  the  first  of  Ephesus, 
that  ofCalcedon,  and  others  like  them,  which  were 
held  for  the  condemnation  of  errors,  we  cheerfully 
receive,  and  reverence,  as  sacred  as  far  as  respects 
the  articles  of  faith  which  they  have  defended. 
Whatever  edicts  have  been  issued  by  men  respect- 
ing the  worship  of  God,  independently  of  his  word, 
it  has  been  customary  to  call  human  traditions. 
Against  such  we  contend,  and  not  against  the  holy 
and  useful  constitutions  of  the  church  which  contri- 
bute to  the  preservation  of  discipline,  or  integrity, 
or  peace."  (1)  When  the  apostles  demanded  a  con- 
fession of  faith,  from  such  as  they  received  into 
their  communion,  viz:  "ffo  you  believe  ivith  all  your 
heart)  that  Christ  is  the  Son  of  God^^  who  should 
come  in  the  flesh,  and  this  being  tlue  only  point 
that  w<w  now  called  in  question,  as  in  many  instan- 
ces may  well  be  supposed  that  in  all  things  else 
they  maintained  the  received  faith,  viz:  that  they 
believed  in  the  promised  Mesiah,  through  whom 

:    (1)  Calvin  iv.  10.11, 


[  15^  3 

alone  they  expected  salvation;  as  the  disciples  did 
before  they  knew  that  he  was  the  Christ,  when. 
Peter  confessed  with  his  mouth, thou  art  the  Christ, 
and  Jesus  pronounced  him  blessed.  In  others  they 
saw  the  signs  of  the  Holy  Ghost  upon  them,  and 
who  were  they, that  they  could  resist  God?  Others 
had  the  gifts  of  discerning  spirits.  Besides  believing 
in  him  was  a  frank  acknowledgement  of  all  the 
doctrine  he  taught,  before  it  w  as  corrupted  by  the 
device  of  n7en  and  devils.  All  we  ask,  is  nothing 
more  than  Jesus  did,  when  he  purged  the  floor  of 
false  glosses,  wlien  he  laid  his  foundation  upon  a 
rock,  and  we  are  assuredly  warranted  to  do  this, 
<^try  the  spirits, wliether  they  be  ofGod."  The  angels 
are  not  to  be  exempt  from  our  examination,  neither 
the  good  nor  the  bad.  It  is  not  owing  to  the  im- 
j)erfection,  nor  obscurity  of  the  scripture,  but  the 
ignorance,  pravity,  and  wilful  pervertion  of  holy 
•writ,  and  the  cursed  hypocricy  of  laymen,priests, 
prelates  and  pontiffs,  which  binds  the  elders  to  take 
such  good  heed  to  the  flock. 

Creeds,  like  preaching  and  praying,  are  not  at 
all  times  equally  needful:  they  are  called  for  upon 
occasions,  some  more,  some  less.  Nor  need  they 
be  equally  minute  or  equally  numerous,  nor  uni- 
form in  all  kingdoms  provided  there  is  no  more  con- 
trast in  them  than  the  four  EvangeJists.  When 
the  church  was  in  Abram's  family,  the  ordinances 
were  few  and  simple,  but  when  it  was  in  Abraham's 
family  in  the  days  of  Moses,  the  law  was  added, 


[  153  ] 

because  oftransgression,till  the  promised  seed  should 
come.  Stripped  of  legal  ceremonies  iu  the  prim- 
iive  days  of  Christianity,  her  ordinances  were  few 
and  simple:  ''but  when  Kings  become  nursing 
fat]iers,and  Qiieens  nursing  mothers,'^  the  civil  and 
the  ecclesiastic  powers  killed  her  with  kindness, 
and  drowned  her  with  ceremonies,and  hound  heavy 
burdens  upon  her  shoulders,  and  griveous  to  he 
borne;  more  oppressive  than  tyrant  hard  hearted 
Pharaoh  had  been  to  their  fathers,  for  they  comp  •- 
led  them  to  worship  the  image  of  a  beast.  Now  it 
was,the  enemy  came  in  like  a  flood  and  the  spirit 
of  the  Lord,  seeing  the  affliction  of  his  people,lifted 
up  the  standard.  And  we  ire  confident  it  needed 
all  the  height,  the  length,  and  the  breadth  of  our 
Westminister  confession,  to  prevent  any  thing  un- 
clean, that  works  abomination  or  making  a  lie, 
from  entering  into  the  holy  city.  "Yea  twelve  foun- 
dationsy  twelve  gates  of  ^^earl^  and  an  Jlngel  at 
every  gate. 

J).  D.  Having  seen  what  the  primitive  church 
did  not  view  as  inconsistent  with  her  visible  unity, 
let  us  now  enquire,  by  what,  iu  her  judgment,  it 
was  liable  to  be  broken.  This  eifect  migiit  be  pro- 
duced three  ways  by  schisms  within  herj^bosom: 
by  the  renunciation  of  fundamental  truth;  and  by 
withdrawing  from   her  communion,  (1)    or,  which 


t   1)  Plea,  yage  112, 

IT 


[  15*] 

was  the  same  thing,  the  setting  up  of  separate  and 
restricted  couiinuiiion. 

On  the  lajst  the  Doctor  observed:  (I)  "if  custom, 
which  reconciles  men  to  both  absurdity  and  sin, 
bad  not  familiarized  the  spectacle  of  evangelical 
churches  alienated  from,  and  often  arrayed  against, 
each  other;  my  soul  shudders  in  the  name  of  the 
Lord  Jesus!!  it  would  be  iueocaeivahle  how  the  idea 
of  one  catholic  church  can  be  dissevered  from  thut 
of  one  catholic  communion.  That  union  should 
not  be  a  basis  of  communion:  that  "particular 
churches,  which  are  members  of  the  catholic 
church,''  (S)  as  parts  of  one  whole,  should  in  their 
church  capacity  have  no  fellowship  with  each 
other,  though  they  constitute  but  one  body — nay 
that  such  fellowship  should  be  unwholesome,unholy 
andunlawfulj  although,  as  parts  of  one  whole,  they 
have  the  very  same  means  of  life,  health  and  vigour, 
is  so  desperate  an  assault  upon  the  sense  of  con- 
sistency— such  a  leviathan  of  a  parodox,  that  the 
faculties  of  poor  liuman  nature  sink  beneath  it." 

William,  I  do  assure  you,  sir,  the  Doctor  alarms 
me,he  is  got  into  such  a  flaming  frenzy  at  our  sup- 
posed absurdity,  and  unp*irdonahle  sin  out  of  which 
lie  elo^jed  yesterday;  1  had  liiied  to  have  conceiv- 
ed he  had  made  another  change  to  day,  and  just 
commenced  a  flaming,  raging,  ranting  entiiusiast, 
and  that  it  would  be  altogether   in  vain  to  reason 


(1)  Pi«a,  pa-e  IJS.        2  ConHj-sion  of  fiitli;  cliaptcr  x.vv.  4 . j 


[  105  3 

with  him  any  longer.  I  am  inclined  to  think  his 
Hopkinsian  wine  has  turned  sour  upon  his  sto- 
mach,as  he  now  vomits  vinegar  and  gall.  "We  have 
made  so  despeiate  an  assault  upon  the  sense  of 
consistency — such  a  Levathan  ot  a  parodox,  that 
the  faculties  of  poor  human  nature  sink  beneath  it.^' 
But  what  have  we  done  to  make  a  wise  man  mad? 
Secceded  from  the  Roman  Catholic  church,  and. 
formed  a  seperate  restricted  communion,  according 
to  the  commandment,  "come  out  from  among  them 
and  be  ye  separate,  touch  not  the  unclean  thing 
and  I  will  receive  you;  and  ye  shall  be  my  sons 
and  daughters  saith  the  Lord  Almighty."  That 
same  command  has  ueitlier  waxed  old, nor  decayed, 
nor  yet  vanished  av/ay,  and  is  binding  upon  the 
conscience  of  every  good  man  every  day  of  his  life, 
^'but  if  custom  had  not  made  it  familiar,  it  would 
be  a  desperate  assault  upon  the  sense  of  consistency, 
a  Leviathon  of  a  paradox  that  poor  human  nature 
would  sink  beneath  it."  1  know  it  is  natural  and 
very  customary  for  au  unregenerated  preacher  to 
be  restless  in  the  church  of  Christ,  for  he  could 
not  rest  if  in  heaven,  to  rack  his  invention,  to 
devise  some  divisive  course,  to  ease  his  yoke,  and 
amuse  his  empty  mind  with  some  vain  or  mercena- 
ry designs.  An  Egyptian  could  rate  high  in  his  own 
eye,  when  he  could  effect  an  uproar,  and  lead  out 


But  the  Doctor  said  evangelical  churches,  all  cliriiiians  ^\visli_  to,_be   called 
evanarclical. 


[156] 

into  the  wilderness  4000  men  that  were  murderers; 
so  those  in  the  gall  of  bitterness,  and  bondage  of 
iniquity,  cursed  children,  love  to  set  themselves  at 
the  head  of  a  party,  with  some  cursed  innovation, 
by  which  they  may  rise  to  fame,  and  be  called  of 
men,  Kabbi,  liabbi,  "the  prophets  prophesy  false- 
ly,and  the  priests  bear  rule  by  their  means;  and  my 
people  love  to  have  it  so:  and  what  will  you  do  in 
the  end  thereof.  Like  people,  like  priest  1  have 
seen  a  horrible  thing  in  the  house  of  Israel,  there 
is  the  whoredom  of  Ephraim,  Israel  is  defiled."  (1) 
But  there  is  no  such  thing  as  an  evangelist  indeed, 
well  directed  by  God,  leaving  a  true  evangelical 
church  and  casting  himself  out  of  her  bosom.  (S) 
This  would  be  to  deprive  himself  of  the  kingdom 
of  heaven.  Much  less  will  he  ever  disturb  the 
peace  of  God's  house,  with  innovations  upon  her 
comely  order.'*  Whosoever  therefore  shall  break  one 
of  these  commandments,  and  shall  teach  men  so  to 
do,  shall  be  called  the  least  in  the  kingdom  of 
heaven."  But  1  may  leave  a  church  whose  corrup- 
tion bids  fair  to  be  Iier  ruin.  If  the  leaders  of  a 
church  may  decline  till  they  become  the  synagogue 
of  Satan,  (3)  if  such,  am  I  bound  to  continue  in 
that  degenerating  church,  till  1  am  the  last  believ- 
er in  it?  Must  I  abide  in  the  place  of  breaking 
forth  of  children,  until  there  are   no  children  to 


I  Jeremiah  v.  31   Uosea  iv.  i),  vi,  10,  Mala.  ii.  9,  Jude  12.  2    Acts  iv.  'JSZ 

.Ci;hf.  iv.  4.Psalni.civ.4-j,        SiCoii.'"cs;iou  .v.w.  1-3. 


[  157  ] 

break  fortb?  The  Scripture  says,  lie  is  an  unwise 
son.  lie  should  not.  (l)  If  I  do  not  then  it  is  cath- 
olic leaving  catholic.  Is  this  the  abomination 
which  makes  the  Doctor's  soul  shudder,  and  take 
his  name  in  vain?  If  so,  it  must  shudder  for  me. 
While  1  believe  that  my  tarrying  in  such  a  church 
is  sinning  against  God,  wronging  my  own  soul, 
and  setting  a  baleful  example  before  others;  a  sin 
aot  to  be  atoned  for  by  sacrifice:  it  is  a  sinning 
knowingly  and  wilfully,  and  the  nearest  and  surest 
way  to  seal  my  iuial  destruction.  It  has  often  hap- 
pened in  the  first  ages  of  Christianity,  that  councils 
have  met,  whose  decrees  were  not  orthodox,  yea 
so  heterodox  as  to  prove  Christ  was  not  in  the  midst 
of  them,  and  that  they  could  not  have  met  in  his 
name.  If  not,  no  good  man  had  any  right  to  be 
with  them.  ^^It  is  now  about  nine  hundred  years 
igo,  (says  Calvin)  that  the  council  of  Constanti- 
nople, assembled  under  the  emperor  I.eo,  decreed 
that  all  images  placed  in  churches,should  be  thrown 
down,  and  broken  in  pieces.  8oon  after,  the 
council  of  Nice,  which  the  empress  Irene  conven- 
ed in  opposition  to  the  former,  decreed  that  they 
should  be  restored.  But  if  the  accounts  of  histo- 
rians be  true,  and  credit  be  given  to  the  acts  them- 
selves, that  council  not  only  admitted  images,  but 
determined  that  they  should  be  worshipped.  In 
the  sixteenth  century  a  council  met  at  Westminis- 

1  Hoseaxiii.  l-i. 


[158    I 

er  aud  decreed  that  God  sliould  be  worshipped  in 
no  other  way,  than  that  he  had  appointed  in  his 
word.  (1)  About  30  years  ago,  a  grand  council  met 
in  Philadelphia,and  decreed  or  allowed  images,  in- 
stead of  divine  preccpts,to  be  used  in  all  the  church- 
es under  their  care,  as  more  suited  to  their  day. 
In  the  year  1799,a  council  met  at  Green  Castle,and 
ratiiied  the  former.  The  same  council  met  in  1816, 
and  annulled  her  own  and  ratified  the  latter.  (2) 
A  few  years  passed  and,  two  American  Doctors 
niet,more  accomodating  than  all  before  them,and  de- 
creed it  was  no  matter  which  way  christians  worship- 
ped,  if  they  observed  the  apostles'  creed,  and  held 
the  head,  by  saying  that  we  believe  in  Christ.  I 
shall  leave  these  things  without  comment,  that  their 
nakedness  may  be  seen;  only  that  christian  must 
have  been  as  crooked  as  the  crooked  serpent,  who 
kept  pace  with  the  church  in  all  these  traverse  me- 
anderiugs.  But  how  was  the  promise  made  good? 
that  he  would  be  with  his  church  to  the  end  of  the 
world?  Calvin  answers  the  quere:  he  may  for- 
sake the  ministry,  and  be  with  the  people.  When 
the  shepherds  forsook  their  ilock.the  principal  shep- 
herd fed  tlicm:  judgment  begins  at  the  house  of 
God.  TJven  1  had  better  be  with  the  people  with- 
out a  minister,  than  with  the  ministry  without  the 
church  of  Christ.     But,  far    be   it  from  me  to  sow 


1  Calvin's  in?tiiate.»,  B  iv.  chapter  2.        2  Westminister  confession,  sins  loi- 
liidclen  in  the  ~ml  coHUnandmcst.  3  See  the  3}inutes  of  Associate  Reform- 

ed chuich. 


[109] 

discord  amoDg  chief  brethren.  They  are  the  cx'- 
cellent  ones  of  the  earth.  My  soul;  come  tliou 
into  their  assembly!  Mine  honour,  be  thou 
united  with  such!  May  I  live  with  them,  and  my 
latter  end  be  like  theirs! 

JD,  If.  None  of  the  ancients  blundered  in  tliis 
style.  Orthodox  or  heterodox,  they  iigreed  in  one 
point,  viz:  that  different  communions  exclude  the 
idea  of  unity.  Hence,  on  the  one  hand,  the  No- 
vatians,  Luciferians,  Donatists,  who  set  up  restric- 
tive communion,  acted  upon  the  avowed  principle 
that  the  catholic  church,  from  which  they  withdrew, 
had  ceased  to  be  the  church  of  Christ.  And  on 
theother  hand,  they,  who  condemned  the  separa- 
tists, held  that  b^-  the  very  fact  of  their  separate 
communion, they  threw  themselves  out  of  the  church 
of  God,  and  ceased  to  be  a  part  of  her.  The 
ground,  ttien,  upon  which  they  both  stood,  is  this, 
that  two  churches,  refusing  coniinunion  with  eacli 
other,  do  thereby  renounce  their  relation  to  each 
other  as  parts  of  the  whole.  To  give  at  full  length 
the  proofs  of  what  is  here  advanced,  would  be  to 
transcribe  a  large  portion  of  the  works  of  some  of 
tiie  early  fathers.  It  is  assumed  as  incontroverti- 
ble by  both  Cyprain  and  Augustine  in  their  respec- 
tive controversies  with  the  Novatians  and  Dona- 
tists;  and  frequently  asserted  in  the  most  formal 
and  unqualijRed  manner. 

William.  I  would  be  inclined  to  try  the  spirit^ 
though  an  angel  from  heaven, who  would  announo© 


[  160] 

a  sentence  so  illiberal  with  respect  to  the  churches. 
Upon  tlic  Doctor's  principle,  neither  of  them  belon- 
ged lo  the  invisible  kingdom,  because  they  did  not 
commune  together.  If  they  had,  would  it  have 
made  them  invisible  members?  If  so,  it  is  a  pity 
they  did  not.  Or  did  their  illiberal  seiUenccs  ex- 
communicate them  from  the  invisible  rommunion? 
If  so,  heaven  is  not  worth  having.  But  I  have  no 
such  oppinioii,  neither  had  t!ie  man  whom  the 
Doctor  quotes.  I  refer  him  to  his  own  quotation 
of  these  same  men.  (1) 

"I  do  not  say  I  am  to  deny  the  communion  of 
the  Donatists  to  be  the  church  of  Christ,  because 
some  who  were  bishops  among  them  are  convicted, 
by  ecclesiastical  and  civil  processes  of  having  burnt 
the  sacred  volumes  &c." 

It  is  true  he  quotes  these  famous  authors  as  if 
they  had  contradicted  themselves.  But  let  him  mark 
the  distinction  after  having  shewn  from  the  scrip- 
tures the  visible  unity  of  the  church, Cyprian  thus  de- 
mands, ^'does  he,  who  sets  himself  against  the 
churchy  cheriah  a  confidence  of  his  being  in  the 
church?^'  Now  the  church  he  alluded  to  was  neither 
the  mother  church  nor  the  separattsts;  but  the  true 
church  of  Jesus  Christ.  This  appears  by  a  fol- 
lowing sentence. — '*  -.  or  can  that  man  attain  to  the 
rewards  of  Christ  who  loves  the  church  of  Christ."' 

(I)  Plea,  page  70, 


[  161  J 

^ovv  can  he  say  that  these  things  were  said  of 
the  Xovatians,  when  at  tlie  same  time,  he  tells 
us  concerning  them,  that  they  were  not  accused  of 
unsound  doctiine,  but  only  carried  their  ecclesias- 
tical discipline  to  an  extensive  rigo^;  and  charged 
tlie  mother  chui'ch  with  fexness  in  dealing  with  tlie 
lapsed?  Did  Cyprian  say  all  you  Novitions  must 
be  inevitably  damned,  because  the  reasons  you  as- 
sign for  leaving  the  mother  church,  will  be  only 
your  condemnation? 

Moshcim  suggests  no  idea  of  the  Donatists'  de* 
ckling  the  spiritual  state  of  the  mother  church  they 
left,  but  that  they  considered  themselves   very  un^ 
justly  aggrieved  in  the  appointment  of  a  bishop  set 
over  them:  first  that  Felix  of  Aptungas,  the   chief 
of  the  bishops,  who    assisted   at   the  consecration, 
was  a  traditoVf   that  is,  one  of  those  who    during 
the  persecution  under   Dioclesian,  had    delivered 
the  sacred  writings  and  the  pious  books  of  the  chris- 
tians to  the  magistrates  in  order  to  be  burned,  and 
that  having  thus   apostatised  from  the  service  of 
Christ,  it  was  not  possible  that  he  could  impart  the 
Holy  Ghost  to  the  new  bishop.     A  second  reason 
for  tl  eir  sentence  against  Ceociliarius  (the  imposed 
bishop)  was  drawn  from  the  harshness  and  even 
cruelty  that  he  liad  discovered  in  his  conduct,  while 
he  was  a  deacon,  towards  the  christians,  confessors 
and  martyrs  during  the  persecution  above  mention- 
»A^   whom   )ie  abandoned    in  th©  most  merciless 


I  163  ] 

maimer,  to  all  the  extremities  of  hunger  and  want, 
§eaving  them   without  food  in  their  prisons,  and 
hindering  these,  who  were  willing  to  succour  them, 
from  bringing  relief.     To  these   accusations  they 
added  the   insolent  contumacy  of  the  new  prelate, 
who  refused  to  obey  their  summons,  and  to  appear 
before  them    in    council    to   justify  his    conduct. 
There  was  none  of  the  Numidians  who  opposed 
Ceocilianus  with  such  bitterness  and  vehemence, 
as  Donatus  bishop  of  Casee  nigra;  hence  the  whole 
faction  was  called  after  him.     The   Donatists  hav- 
ing brought  this  controversy  before  Constantine  the 
Great,the  Emperor  in  the  year313,appointedMel- 
chiades  bishop  of  Rome  to  examine  the  matter,  and 
named  three  bishops  of  Gaul  to  assist  him   in  this 
enquiry.     The  decision  was  in  favor  of  the  new 
bishop. 

Notwithstanding  the  severe  persecution  they 
met,  they  flourished  till  they  had  four  hundred 
bishops,  and  were  charged  witli  nothing  criminal, 
but  their  heavy  censures  upon  tlie  catholic  church 
for  laxness  in  government  and  loo  much  rigor  among 
themselves.  (1) 

Lucifer,  bishop  of  Cagliari  in  Sardinia,  a  man 
remarkable  for  his  prudence,  the  austerity  of  his 
character,  and  the  steadiness  of  his  resolution  and 
courage,  was  banished  by  the  Emperor  Constan- 

(1)  Mosheim,  cen.  4,  v.  1,  39^. 


C  163   3 

dne,  for  having  defended  the  Nicenc  doctrine  ecu* 
cerning  the  three  persons  in  the  Godhead.  He 
broke  the  bonds  of  fraternal  communion  with  Euse- 
bius  bishop  of  Verceil,  in  the  year  363,  because  the 
latter  had  consecrated  Paulinus  bishop  of  Antioch; 
and  he  afterwards  separated  himself  from  the 
whole  church,  on  account  of  the  act  of  absolution 
she  had  passed  in  favor  of  those  who,  under  Con- 
stantine,  had  deserted  to  the  Arians.  It  is  at  least 
certain,  that  the  small  tribe  that  followed  this  pre- 
late, under  the  title  of  Luciferians,  avoided  scrupu- 
lously and  obstinately  all  commerce  and  fellowship 
both  with  those  bishops  who  had  declared  them- 
selves in  favor  of  the  Arians,  and  with  those  also, 
who  consented  to  an  absolution  for  such  as  return- 
ed from  this  desertion,  and  acknowledged  their  er- 
ror; thus  of  consequence  they  dissolved  the  bonds 
of  their  communion  with  the  whole  church  in  gen- 
eral. (1) 

It  has  been  an  old  song,the  church  and  the  au- 
thority of  the  church,  and  as  old,  if  a  man  declined 
her  authority,  he  declined  the  head  of  the  church: 
but  against  the  above  we  do  no*  find  such  illiberal- 
ity.  ^'For  soundness  and  piety  they  appeared  noth- 
ing inferior  as  yet."  Had  the  Novatians,  Dona- 
tists  and  Luciferians  been  thus  treated,  they  had 
been  in  company  with  their  successors.  Thus  a;ll 
who  would  not  follow  the  mother  of  Harlots:  thus 
the  Presbyterians  who  would  not  follow  the  Epis- 

(1)  Mosh.  cent.  4,  p.  375, 


[  164  ] 

copalians;  tlius  the  secession,  by  the  establish- 
jntnt,  (1)  and  thus  the  burghers  by  the  an ti- bur- 
ghers, (2)  and  this  is  what  the  Doctor  is  harping 
on,  for  mile  periods,  bringing  us  forward  a  quanti- 
ty  of  quotations  from  books,  which  come  through 
the  devouring  flames  of  Anti-Christ,  where  every 
thing  wrote  whicJi  militated  against  their  order  was 
judicially  condemned  to  be  burned.  Had  we  all 
tliat  was  precious  among  them,  and  time  and  tal- 
ent, to  be  masters  of  their  history  we  might  find 
much  to  please  and  much  to  displease,  and  be  bet- 
ter capable  of  forming  a  judicious  opinion  in  mat- 
ters of  debate:  but  now  it  is  too  late  to  arraign 
them  at  our  bar,  and  model  our  church  government 
by  the  relicks  we  have;  we  might  as  well  "say  in 
our  heart,  who  sliall  ascend  into  Heaven,  that  is  to 
bring  Christ  down,  or  who  shall  descend  into  the 
deei>,  that  is  to  bring  Christ  again  from  the  dead,'^ 
as  if  we  discarded  the  next  verse.  But  what  is  it? 
^i^the  word  is  nigh  thee,  even  in  thy  mouth  and  thy 
heart,  that  ia  the  word  of  faith  which  we  preachy 
that  if  thou  shaV,  confess  with  thy  mouth  the  Lord 
Jesus,  and  shalt  btlieve  in  thine  heart  that  God 
raised  him  from  tlie  dead,  thou  shalt  be  saved. 
For  with  the  heart  man  believeth  unto  righteous- 
ness, and  Avithtiie  mouth  confession  is  made  un4o 
salvati'  n  '^ 


(1)  See  Baxter's  life,  Wilsonsdefen.ee.  (2)  See  Ralph  Evsj 

i'mc.  on  the  subject. 


[165] 

I  would  advocate  this  position,  every  officer  has 
his  commission^  and  every  deviation  from  it  is  a 
forfeit  of  it.  Christ  received  his,  from  his  father 
and  the  Holy  Ghost;  he  finished  the  work  his  fa- 
ther ^ave  him  to  do,  and  was  justified  in  his  resur- 
rection. The  spirit  called  the  comforter,  received 
his  commission  and  mission  from  the  father  and 
the  son,  and  is  every  moment  executing  it  to  the  ut- 
most perfection.  Angels  have  received  a  charge 
to  minister  to  the  saints,  and  we  are  authorised  to 
try  them,  if  they  deviate;  their  office  is  forfeited, 
and  they  are  accursed.  Moses  and  Aaron  were 
commissioned,  and  they  hotli  forfeited  their  com- 
mission, were  disgraced,  and  their  commission' 
taken  from  them.  (I)  Nadah  and  Ahihu  trans- 
gressed and  judgement  was  speedily  executed. 
Moses  gives  the  interpretation.  "And  Moses  said 
unto  Aaron,  this  is  that  the  Lord  sjmke  sayrng,  I 
will  be  sanctified  in  them  that  come  nigh  me,  and 
before  all  the  jJeojjle  I  will  be  glorified.  Jlnd  Aaron 
held  his  peace.''  So  all  the  officers  in  church  and 
state  under  the  Old  Testament  were  strictly  limited 
without  any  discretionary  power,  much  less  any 
legislative  authority.  The  apostles  were  as  strict- 
ly bound  up  to  every  law  and  tittle  of  the  institu- 
tions of  Jesus  their  Lord  and  Master  as  Christ  was 
to  the  will  of  his  father. 


(1)  Num,  XX,  12j  25  and  xxvii,  14,  Duet.  xxxij>  31. 


[  16'6  ] 

Now  the  legions  of  bishops  who  called  councils 
out  of  number,  had  no  authority  but  ministerial.  If 
they  deviated  from  that,  they  forfeited  their  autho- 
rity, and  as  such  could  not  be  called  the  church, 
as  a  private  member,  1  am  as  much  bound  to  follow 
them  as  they  were  to  follow  Christ,  while  they  ex- 
hibit to  me  the  perfect  model. 

But  if  I  have  a  warrant  to  try  the  spirits,wheth- 
er  they  be  of  God:  I  surely  have  as  good  a  right 
to  try  those  who  say  they  are  apostles,  and  if  they 
are  not  within  the  limits  of  their  authority,  it  is  my 
sin  to  follow  them.  ^^Call  no  man  master^''  as  to 
their  or  any  other  invisible  relationships  with  Christ, 
I  have  no  more  to  do  with  it  than  Peter  had  with 
the  death  of  John.  That  remains  fixed  by  an  e- 
ternal  decree,  among  the  ^''secret  things  which  be- 
long to  God.''  Now  I  ask,  would  it  be  in  any 
point  to  our  purpose,  to  sit  in  judgement  upon  the 
mother  church  and  her  separatists?  We  should  find 
their  contest  was  not  about  doctrine,  but  who 
should  be  bishops,  as  above.  Now  what  have  we 
to  do  with  the  detached  scraps  of  censure,  reverbe- 
raiiug  between  them?  We  were  not  in  any  personal 
league  with  either  of  them  we  are  free,  let  us  not 
not  entangle  ourselves,  but  do  as  Calvin  recom- 
mends from  supreme  authority,  who  first  delineates 
the  true  mother  church,  from  whose  embrace  we 
ought  not  to  decline,  on  account  of  lesser  incidental 
infirmities  in  her  ministration  and  practice^  so  long 


[  167  3 

as  the  word  is  preached  and  the  sacrament  admin* 
istered  in  purity,  i.  e.  as  we  receive  them  from  the 
Lord  Jesus;  but  that  her  character  as  such  may  be 
the  more  conspicuous  and  distinctive.  He  next 
compares  her  with  a  false  church,  with  whom  it  is 
equally  dangerous  to  have  any  connection.  But 
to  these  subjects  we  will  have  recourse  in  orde*r. 

1).  D.  Sir,  I  would  know  if  William  read  in  the 
Plea,  how  the  primitive  church  from  the  2d  to  the 
4th  Convention,  maintained  their  union  by  their 
ministerial  and  christian  communion  as  opportunity 
offered. 

William,  As  to  the  union  of  the  church  there  is 
something  very  ambiguous:  what  one  man  might  call 
the  church  of  Christ,  another  would  call  a  syna- 
gogue of  Satan.  Sometimes  it  is  taken  for  the  in- 
visible, sometimes  for  the  visible.  Now  if  he 
means  the  latter,  it  must  h^ve  such  visible  marks 
of  being  his,  that  a  man  may  safely  set  to  liis  seal, 
as  none  else  but  the  house  of  God,  the  gates  by 
which  the  just  may  enter  in  the  ground  work 
and  pillar  of  truth;  it  contains  the  foundation  oftiie 
prophets  and  apostles,  Christ  Jesus  the  chief  cor- 
ner stone.  The  word  and  sacraments  administered 
in  purity.  This  is  the  only  church  which  Christ 
can  recognize  as  his,  and  all  the  one  we  ought  io 
acknowlttdge.  Now  among  the  visible  professors 
of  this  church  there  ought  to  be  a  perfect  uninter- 
rupted sacramental  communion  according  as  God 


r  16S] 

cast  their  lots  in  their  particular  conuectious.  But 
every  church  alone  is  subject  in  point  of  discipline 
to  the  courts  with  whom  they  are  visibly  incorporat- 
ed. But  consistent  with  our  present  imperfections, 
this  is  not  to  be  expected  at  all  times  among  true 
believers.  There  was  a  time  when  Peter,  and  his 
2VI aster  consistent  with  establislied  order  could  not 
iFitdown  atone  common  table  from  the  time  he  de- 
nied him  till  the  time  of  his  restoration,  and  of 
course  no  disciple  could.  There  was  a  time  when 
Peter  and  Paul  could  not,  when  the  latter  impeach' 
ed  the  former  with  dissimilation,  and  thereby  re- 
buked him,  by  whom  Peter  stood  corrected.  There 
was  a  time  when  itwould  have  been  unlawful  forPaul 
and  Barnabas  to  have  sat  at  one  communion  table, 
when  the  contention  was  so  sharp  between  them 
that  they  departed  asunder  one  from  the  other. 
There  was  a  time  when  the  churches  atCorinth  were 
not  duly  qualified  to  commune  together;  when  Paul 
heard  of  their  contentions.  ^♦Now  this  I  say,  that 
every  one  of  you  saith,  I  am  of  Paul,  and  lof  Apol- 
lous,  and  lof  Cephas,  and  I  of  Christ."  (1)  How 
severely  he  reprehended  theii  lirst  emotiou  of  mak- 
ing distinction  among  brethren,  both  here  and  in 
the  3d  chapter?  "Is  Christ  divided?  Was  Paul 
crucified  for  you?  Or  were  you  baptised  in  the 
name  of  Paul?     For  whereas  there  is  among  you 

^1)  Cor.  12. 


[  169  1 

envying  and  strife  and  divisions,  are  ye  not  carnal 
and  walk  as  men?  Again,  they  were  not  worthy^ 
wh<»n  they  communed  together  so  disorderly  that 
they  eat  and  drank  damnation  to  themselves;  or 
in  the  Asiatic  churches,  when  they  had  with  them 
those  who  held  the  doctrine  of  Balaam  or  Jezebel.  It 
is  not  to  be  expected  they  were  more  pure  or  more 
orderly  after  the  death  of  the  apostles;  they  tell  us 
expressly  by  the  8pirit,that  Anti-C^hrist  was  then 
in  the  world.  The  primitive  historians  give  lis 
early  accounts  of  great  dissentions  and  grievous 
heresies^  which  broke  out  among  the  christians^ 
By  an  analization  from  the  summet  of  the  mother  of 
abomination  to  the  seed  from  whence  they  sprang^ 
we  will  find  it  was  generated  from  a  male  a«d  fe- 
male. The  one  was  the  assumption  of  power, which 
first  manifested  itself  in  a  bishop  claiming  some 
preeminence  above  a  presbyter,  which  distinction, 
was  taken  and  granted,contrary  to  our  Lord's  most 
positive  interdiction,"be  ye  not  called  master,for  one 
is  your  master,  and  all  ye  are  brethren."  The  other 
was  a  blasphemous  assumption  of  legislative  autho- 
rity, attempting  to  set  aside  the  institutions  of  the 
Lord  Jesus  to  make  way  for  their  accursed  impo- 
sitions upon  the  fair  bride  of  Christ,  (1)  of  troops 
of  rites,  ceremonies,  exorcisms,  traditions,and  usa- 
ges, from  Jews   and  Pagan  Gentiles,   they  gene- 


(1)  See  Calviu;  book 4,  chapter  10. 

w 


[  i  70  3 

rally  pretended   were  left    for  tlieii-  imitation  by 
the  fathers;  but  it  was  only  the  father  of  lies.  From 
these  two  sprang  a  world  of  iniquity,   and   to   this 
day  thrrc  are  thousands,   and  tens   of  thousands, 
to  nourish  the  infernal  progeny.    Now  if  any  advo- 
cate for  tliese  abominations,  from  that  day  to  this,  in 
heart  approves^  much  more  in  life  justifies,  such 
high  treason  against  our  rightful  law  giver,  he  as 
such,  was  or  is  an  A nti- Christ;  Ihs   religion    arose 
out  of  the  smoke  of   tlie   bottomless  pit,    and  will 
without  speedy  repentance  inevitably  conduct  its 
abettors  to  the  asame  perdition,(l)  and  none  of  these 
ever  could  be  estimated  worthy  of  life  eternal,  nor 
a  sacramental  communion  with  a  true  worshipper. 
The  union,  the  Doctor    says,  "was   preserved  and 
evinced  chiefly,  first,  by  an  inflexible   adherence  to 
the  great  truths  of  the  gospel  as  summed  up  in  her 
creed.    Here  was  her  oiie  faith  with  which'  she  ad- 
mitted no  tampering.     Now  this  is  the  one  creed 
acknowledged  by  the  Roman  church  to  this  day 
although,as  Dupin  has  stated, there  are  four  differ- 
ent forms  of  this  creed,  and  as  mau}'^  creeds  as  au- 
thors.    Besides,  there  is  not  one  syllable  in  it  rela- 
tive to  government,  worship  or  discipline. 

2d.  <'By  her  members  conformity  to  the  customs 
and  usages  of  any  particular  eliarch  which  they 
might  happen  to  visit.''  This  is  a  miserable  reflee- 


(1)  Sec|Ca!vin,book  4,  chup.  10, 


[  171  ] 

ii&a  upon  the  purity  of  the  ancient  church;  hut  he 

has  left  it  without  proof. 

3cl.  ^«By  respecting  and  supporting  discipline, 
wheresoever,  and  by  whomsoever  within  her  pale 
inflicted.  A  person  censured  by  one  church  was  oC 
course  excluded  from  every  other."  As  to  the.law 
I  do  not  presume  to  judge.  If  there  wereall  that  wis- 
dom and  prudence  becoming  the  officers  of  Christ's 
courts,  there  would  be  less  need  for  such  a  law: 
transgressors  would  not  pass  with  impunity,  nor 
the  innocent  find  an  occasion  to  flee  for  justice,  fiufc 
a  church  of  Jesus  Christ  may  be  very  unhappily 
fixed  with  a  majoiity  of  officers,  too  severe  in  dis* 
cipline,  as  the  African  church  was,  who  refused 
to  admit  penitents,  although  God  should  forgive 
them.  In  this  case  1  am  of  tlie  opinion  a  true 
church  ought  to  be  moved  with  compassion.  See 
Calvin,  (1)  "when  the  sinner  gives  the  church  a 
testimony  of  his  repentance,and  by  this  testimony, 
as  far  as  in  him  lies,  obliterates  the  offence,  he  is  by 
no  means  to  be  pressed  any  further;  and  if  he  be 
pressed  any  further,  the  rigor  is  carried  beyond  its 
proper  limits.  In  this  respect,  it  is  impossible  to 
excuse  the  excessive  austerity  of  the  ancients, 
which  was  utterly  at  variance  with  the  directions  of 
the  Lord,  and  led  to  the  most  dangerous  consequen- 
.ces.     For   when   they  sentenced    an   offender  to 


•(1 )  Inst,  book  4,  cUap.  J12,  8. 


[173} 

solemn  penance  and  exclusion  from  the  holy  com- 
munion^  sometimes  for  three,  sometimes  for  four, 
sometimes  for  seven  years,  and  sometimes  for  the 
remainder  of  life;  what  other  consequence  could  re- 
sult from  it,  but  either  great  hypocrisy  or  extreme 
despair?  Likewise  when  any  one  had  fallen  a 
second  time,  they  refused  to  admit  him  to  a, 
second  repentance,  and  his  exclusion  from  the 
church  to  the  end  of  his  life,  was  neither  useful  nor 
reasonable.  Whoever  considers  the  subject  with  a 
sound  judgement,  therefore,  will  discover  their 
want  of  prudence  in  this  instance. 

"4)th.  By  holding  ministerial  and  christian  com- 
munion with  all  true  churches  as  opportunity  serv- 
ed. That  is  to  say,  every  church  received  into  com- 
munion, as  fully  as  her  own  immediate  members, 
ministers  and  private  christians  from  any  and  every 
other  church  under  the  whole  heaven,  upon  evi- 
dence of  their  good  standing!  which  evidence,whea 
they  were  not  sufficiently  known,  was  furnished  by 
letters  of  recommendation.^^ 

William,  As  above  we  have  shewn  the  improba- 
lity  of  this  sweeping  association  from  sacred  writ. 
lict  us  now  pursue  the  subject  into  church  history 
and  see  whether  a  Doctor  migbt  not  be  liable  to  err, 
and  if  possible  save  him  by  correction.  I  shall  sliow 
in  two  or  three  instances,  when  it  was  practicable, 
and  many  in  which  it  was  not.  When  Christ  was 
born,the  Jewish  church;  the  only  one,  was  divided 


[  173  ] 

Into  three  grand  divisions,  the  Piiaiisccs^  the  Sad- 
ducees  and  the  Essones.  There  is  frequent  mention 
made  of  the  two  former  in  the  sacred  Avriting;*,  hui. 
the  knowledge  of  the  rites  and  doctrines  of  the  lat- 
ter is  to  he  derived  from  Josephus,  Philo  and  oth- 
ers. Among  these,  one  of  the  main  points  of  con- 
troversy wasjwhether  the  written  law  alone  was  of 
divine  authority;  the  Pharisees  added  to  this  law 
another  which  had  been  received  by  oral  tradition. 
This  the  Sadducees  and  Essenes  rejected  as  of  no 
authority,  and  adhered  to  the  written  law  as  the 
only  divine  rule  of  obedience.  The  Pharisees 
were  of  opinion  that  rewards  and  punisliments  ex-- 
•tended  both  to  the  soul  and  body,  and  not  limited 
to  this  life.  The  Essones  differed  from  both;  and 
maintained  that  future  rewards  and  punishments 
extended  to  the  soul  alone,  and  not  to  the  body,  the 
prison  of  the  immortal  spirit.  These  differences, 
in  matters  of  such  vast  consequence,  between  these 
famous  sects,  produced  none  of  those  injurious  and 
malignant  effects  which  are  too  often  seen  to  arise 
from  religious  controversies.  The  Sadducees  en- 
joyed the  favour  and  protection  of  the  great.  The 
Pharisees  on  the  other  hand  were  extremely  high 
in  the  esteem  of  the  multitude,  and  hence  tliey  wem 
both  secured  against  the  attempts  of  each  other, 
and  lived  in  peace,  notwithstanding  the  diversity 
of  their  religious  sentiments.  The  government  of 
the  Romans  contributed  also  to  the  maintenance 


[  17*  ] 

of  this  mutual  toleration  and  tranquility,  as  they 
were  ever  ready  to  suppress  and  punish  whatever 
had  the  appearance  of  tumult  and  sedition.  We 
may  add  to  all  this,  that  the  Sadduceen  principles 
rendered  that  sect  naturally  averse  to  all  sorts  of 
altercation  and  tumult.  Libertinism  has  for  its  ob- 
ject ease  and  pleasure,  and  chooses  rather  to  slum- 
ber in  the  arras  of  a  fallacious  security,  than  to  ex- 
pose itself  to  the  painful  activity,  which  is  required 
both  in  search  and  in  defence  of  truth."  (i)  Under 
these  prosperous  circumstances  the  church  enjoyed 
a  catholic  or  universal  communion.  Did  Jesus 
come  to  cherish  this  peace  of  the  church?  I  tell  you 
nay,  but  rather  division.  (2)  But  with  the  Doctor's 
leave  I  shall  state  an  extended  communion  such  as 
I  can  approve  of.  It  was  immediately  after  the 
day  of  Pentecost  and  it  is  recorded  for  our  standard 
to  the  end  of  time.  When  the  whole  christian 
church  continued  steadfastly  in  the  apostles' 
doctrine,  in  fellowship,  in  breaking  of  bread  and 
prayer,  when  they  were  all  of  one  mind,  and 
continued  daily  with  one  accord  in  the  temple,  and 
breaking  bread  from  house  to  house,  did  eat  their 
meat  Avith  gladness  and  singleness  of  iieart,  prais- 
ing God,  and  having  favour  with  all  the  people; 
and  the  Lord  added  to  the  church  such  as  should 
be  saved;  and  the  number  of  their  men  was  about 

(1)  MoAeim,cciit1,  chap.  2,8.  •,2)  Luke  12,  51. 


r 


175    ] 


itive  thousand^  (exclusive  of  the  women.)     This  is 
the  way  to  build  the  church  of  Christ,  and   enjoy 
the  happiness  of  the  bride  in  the  day  of  her  espou- 
sal.    Although  it  may   be  attended  with  much  of- 
fence, as  in  days  of  old  their  envy  appeared  against 
Moses,  it  may  offend  an  older  brother  and  expose 
to  much  persecution,  but  not  more  for  the  sake  of 
spiritual  liberty  than  our  Americans   have  repeat- 
edly done  for  the  sake  of  natural;  of  which  we  have 
never  repented.     If  a  few  churches  would  singly 
aim  at  the  same  purity,  I  believe  there  would  daily 
be  added  to  them  such   as  should   be    saved,  and 
would  soon  be  in  favour  with  all  the  people.    Men 
wonld  see  and  know,  that  God  was  in  the  midst  of 
them;  but  when  we  admit,  without    testimony,   of 
knowledge,  purity  of  design,  and  a  life  becoming 
the  gospel,  we  gather  as  many  foes  to  the   cross  of 
Christ  und   his  gentle  discipline,  as  breeds  such 
confusion  and  disrespect  for  the  cause,  as   conlirms 
the  enemy  in  their  faith  that  we  are  nothing  better 
than  themselves.     Thus  the  wise  and  foolish  vir- 
gins §0  far  together  to    meet  the  bridegroom,     t 
know  we  must  gather  good  and  bad  into  the  gos- 
pel net,  if  hearing  the  word;  but  we  cannot  be  too 
eautious  whom  we  aduiit  into  the  holy  communion. 
All  attention  should  be  paid  to  the  flock:  the  weak, 
may  be  encouraged  without   admitting  them   too 
soon  to  the  communion.     Better  keep  a  christian 
back  a  few  times,  than  admit  the  unconverted  to 


[  176  ] 

cat  auil  drink  j udgemcnt  to  themselves.  The  godly 
will  improve,  and  the  more  especially  if  they  find 
we  are  impartial  in  our  administration,  and  we  will 
be  free  from  much  trouhle,  throwing  out  the  un- 
worthy aftertheyhave  disgraced  the  cause  and  vex- 
ed us  in  a  tedious  process. 

But  we  shall,  after  a  few  preliminaries,  show 
some  other  instances,  in  whicli  communion  was  ex- 
tended to  just  limits:  when  the  persecution  arose  at 
Jerusalem,  and  the  apostles  turned  to  the  Gentiles; 
God  sent  them  forth  in  mighty  power,  and  where* 
ever  he  sent  them  they  were  blessed  with  divine 
success,  and  planted  churches  among  the  heathen 
all  the  world  over.  Now  the  order  they  pursued 
\vas  this,  when  they  had  planted  a  church  upon  the 
foundation,  and  administered  all  the  ordinances  to 
them,  they  elected  one  out  of  them  whom  they  or- 
dained; an  elder,  presbyter,  or  bishop,  for  tliose 
names  were  applied  in  common  to  the  same  office, 
and  so  went  on  from  place  to  place  with  great  pros- 
perity. These  they  frequently  visited,  and  when 
they  could  not,  they  wrote  them  Epistles,  w  hich 
we  have  to  this  day:  now  part  of  the  canon  of 
divine  revelation.  Whan  the  apostles  IcU  asleep, 
these  elders,  presbyters  or  bishops,  continued  fixed 
pastors  in  the  places  where  they  were  ordained. 
They  performed  all  the  duties  of  their  office;  some 
Inore  and  some  less  faithful;  some  endowed  with 
extraordinary  gifts,  others  with  common;  but  they 


E  in  \ 

were  all  unlearned,  (1)  because  God  had  determin- 
ed, while  the  ministers  enjoyed  extraordinary  influ- 
ence of  the  spirit,  there  should  be  as  little  of  art  as 
might  be,  that  their  faith  might  not  stand  in  the 
wisdom  of  men,  but  in  the  power  of  God.  Paul 
was  the  principal  exception  in  point  of  literature, 
and  he  renounced  it  in  point  of  dependence.  When 
these  presbyters  commenced,  they  preached  in 
private  houses,  for  they  had  no  churches  built; 
they  continued  preaching  in  their  own  bounds,  till 
they  became  too  numerous  to  hold  personal  commu- 
nion in  one  house:  when  that  came  to  pass,  the 
said  presbyter,  if  miraculously  inspired,  did  by  the 
authority  of  God,  and  by  and  with  the  approbation 
of  his  people,  ordain  one.  or  more  presbyters, 
as  his  colleague  or  colleagues,  and  then  they  form-- 
ed  a  presbytery,  of  which  the  senior  pastor  was 
their  moderator,  but  generally  as  a  note  of  distinc- 
tion, he  was  callerl  the  bisbnp.  Christ  gave  him 
a  still  more  honorable  name,  the  angel  of  such  a 
church,  as  one  who  had  oversight  of  the  whole;  but 
had  no  preemioance  above  a  presbyter  except  his 
preceding  in  presbytery,  and  performing  the  act 
of  ordination.  Thus  the  bishops  and  his  presby- 
ters, with  the  elders,  wlio  were  only  helps  in  gov- 
ernment with  the  people,  formed  an  independent 
church,  and  had  no  higher  court  of  appeal:  and 


L»  M  nniii  wi»m. 


(1)  Mosh.  e.eji.  Ijpart  ~, 


'iiafcV 


C  178  ] 

thus  the  church  existed  during  the  first  ages  o 
Christianity,  and  as  such,  carries  the  best  evidence 
of  its  having  apostolic  sanction,  (l)  *'It  was  only 
in  the  second  century  that  the  custom  of  holding 
councils  commenced  in  Greece,  from  whence  it 
soon  spread  through  other  provinces." 

Now  let  us  examiue  how  these  independent 
churches  communed  in  those  days.  We  shall  take 
for  example  the  year  ninety-nine,  while  John  was 
in  Patmos  and  the  other  apostles  had  entered  into 
their  rest.  There  were  then  named  seven  of  these 
independent  churches  in  Asia.  Was  there  any 
method  for  their  private  members  to  commune  to- 
gether? I  trow  not.  Did  a  private  member  discern 
an  error  in  his  own  clmrch,  he  could  remonstrate, 
he  could  plead  with  his  mother,  he  could  make  his 
sentiments  public,  and  enter  his  testimony  against 
jher  error;  during  which  time  he  might  with  purity 
continue  incommuuion  till  his  uoutiuuauce  would 
be  interpreted  his  approving  of  her  error.  But 
with  another  church  entirely  independent  of  the 
church  to  which  he  belonged,  such  an  attempt 
would  be  deemed  altogether  impertinent:  this  would 
be  to  judge  another  man's  servant.  That  he  shoald 
make  his  sentiments  public,  and  make  an  honour- 
able defence  in  his  own  sphere,  cannot  be  out  of 
order:  but  that  he  should  enter  a  process  against 

(.1)  Mosh.  ceil.  1,  part  5. 


r  4793 

her  would  be  illegitimate.  The  church  of  Eplit- 
sus  is  highly  recommended  for  her  stability  in  the 
defence  of  truth,  and  only  blamed  for  forsaking 
her  first  love.  These  can  all  commune  together 
with  harmony,  but  our  Lord  adds  another  high 
trait  in  her  character,  in  which  he  accords  with 
her — "but  this  thou  hast,  that  thou  hatest  the 
deeds  of  the  Nicolaitans,  wAfc/i  J  a/so  Aa^e."  Now 
I  ask,  would  the  Ephesians,  so  noted  for  purity,  do 
justice  to  the  cause  of  God  and  themselves,  to  leave 
their  own  church  and  go  and  commune  with  the 
chui'ch  of  Pergamos,  who  at  least  supinely  suffered 
some  of  her  members  to  pass  with  impunity,  wh<> 
hold  tlie  doctrine  of  Balaam,  who  taught  Balak  to 
cast  a  stumbling  block  before  the  children  of  Is- 
rael, to  eat  things  sacrificed  to  idols,  and  to  commit 
fornication,  and  what  was  so  often  stamped  with  a 
note  of  divine  indignation^  <^that  thou  hast  also 
them  who  hold  the  doctrine  of  the  Nicolaitans 
which  things  I  hateJ^  God  and  his  fair  church 
at  Ephesus,  hated  that  thing  which  the  church  of 
Pergamos  made  no  term  of  communion.  If  com- 
jnunion  presupposes  union,as  is  granted,  who  v/ouH 
say  that  these  churches  were  in  union?  The  thing 
hated  by  one,  and  supinely  indulged  by  the  other, 
made  as  great  a  contrast  as  between  light  and  dark- 
ness. So  we  might  compare  all  the  churches  to 
whom  the  several  epistles  were  addressed.  There 
was  something  reprehensible  in  six  out  of  seven  ia 


[  180  ] 

Asia,  something  praiecnorthy  in  all  but  Laodicea^ 
some  things  severely  censurable  in  the  churches  of 
Galatia  aivl  Corinth.     Nothing  bloomed  in  Phil- 
adelphia and  Thessalonica.     The  church  ofPhil- 
ippi  are  warned  to  beware  of  false  teachers:  ^'never- 
theless whereunto  we  have  already  attained  let  us 
walk  by  the  same  rule,  let  us  mind  the  same  thing: 
brethren,  be  ye  followers  together  of  me  and  mark 
them  which  walk,  so  as  ye  have  us  for  an  example, 
for  many  walk,  of  whom  I  have  told  you  often,  and 
now  tell  you  even  weeping,  that  tliey  are  the  ene- 
mies of  the  cross  of  Christ;  wliose  end  is  destruc- 
tion," &c.  The  church  atColloss  is  addressed  as  an 
unspotted  bride,  but  exhorted  to  constancy  and  to 
beware  of  human  traditions,  ^'which  things  have  in- 
deed a  show  of  wisdom  in  will  worship,  and  humil- 
ity, and  neglecting  of  the  body,  not  in  any  honor  to 
the  satisfying  ot  the  liesh,''  alluding  to  the  platonic 
system  of  philosophy.     Now  if  the  pure  had  con- 
formed to  the  impure,  would  they   have  been  ad- 
dressed as  pure  by  him  whose  eyes  are  too  pure  to 
look  upon   sin  but   with  abhorrence?    Would  the 
churcli    of  Philadelphia   conform   to   the   famous 
church  at  Ephesus,  in  forsaking  her  first  love,  en- 
dangering the  removal  of  her  caudle-stick?  If  she 
had,  she  had  not  enjoyed  so  lionorable  an    attesta- 
tion from  him   who  dwells  in  the  mountains    of 
spices.    He  had  not  caused  her  to  hear  his    voice, 
saying,  "Behold  I  will  make  them  of  the  Synagogue 


of  Satan,  wliicli  say  tliey  are  Jews,   and  are  not^ 
but  do  lie:  Behold  I  will  make  them  to  come  and 
worship  before  thy  feet,  and  to  know  that  I  have 
LOVED  thee/'     Can  any  man,  who  ever  read  his 
Bible,  think  that  a  Church  so  pure  in  heart  would 
enter  into  free  communion  with  such  a  Church,  be- 
cause they  said  they  were  Jews,  i.  e.  they  professed 
to   be   Jews,  or  Christians,  inwardly;  but  to  the 
of  Church  of  Philadelphia,  known  to  be  of  their 
father  the  devil?  would  tlie  praiseworthy  Church  of 
Thessalonica  commune  with  the  Church  of  Galatia? 
But  let  us  return  to  the  line  of  Church  history, 
and  trace  her  through  another  age  where  we  will 
again  enquire  concerning  Church  communion. — 
The  Bishops  and  Presbyters  in  their  independent 
ChurcheS;,   had  found  it   written  by  Paul,  that  a 
brother  should  not  go  to  law  with   a  brother,  and. 
that  before  the  ungodly:  that  if  they  were  to  judge 
angels  and  men,  they  might  find  wise  men  among 
themselves  to  judge  less  matters.     The  Bishops, 
modeling   after  Moses,  a  lawgiver  and  a  judge, 
thought  none  more  fit  for  their  oiRce  than  them- 
selves; forgetful  of  what  had  passed  in  a  council  of 
Apostles,  that  it  was  not  fit  they  should  leave  the 
word  of  God  and   serve   tables,  took  this  heavy 
burthen  upon  themselves,  instead  of  appointing  of- 
ficers for  this  purpose,   or  leaving  the  litigants  to 
choose  their  own  arbitrators.     They  took    upon 
themselves    ecclesiastical  and   civil  jurisdiction^ 


[  183  ] 

wlricli  thing  became  a  snare  to  the  whole  house  oi" 
Israel. 

Another  hitter  root  sprung  up  in  this  season. 
The  number  of  learned  men  among  the  Chrislians, 
wliidi  was  very  small  in  the  preceding  century, 
grew  considerably  in  this.  The  most  part  were 
philosophers  attached  to  the  eclectic  system,  that  is, 
the  Platonic,  qualified  by  Amononous,  holding 
there  was  some  good  and  some  bad  among  all  men; 
that  the  good  had  been  taught  in  E^ypt  by  Hermes, 
and  that  it  was  brought  by  them  to  the  Greeks  where 
it  was  obscured,  but  was  preserved  in  its  purity  by 
Plato,  w^ho  insisted  that  all  religions  of  all  nations 
should  be  restored  to  their  original  purity. and  reduc- 
ed to  their  primitive  standard,  and  that  this  was  the 
design  of  Christ's  advent  to  our  world.  He  consid- 
ered the  universe  and  the  lieity  as  constituting  one 
great  whole;  as  also  concerning  the  eternity  of  tlie 
world,  the  nature  of  souls,  the  empire  of  provi- 
dence, and  the  government  of  the  world  by  De- 
mons. To  this  coalition  he  added  a  rule  of  life, 
which  carried  an  aspect  of  high  sanctity.  He  per- 
mitted the  people  to  live  according  to  tho  laws  of 
their  own  country,  and  the  dictates  of  nature;  but 
a  more  sublime  rule  was  laid  down  for  the  wise. 
They  were  to  raise  a])ove  all  terrestrial  things,  by 
the  towering  efforts  of  holy  conleniplation,  those 
souls  whose  origin  was  ecclesiastical  and  divine. 
They  were  ordered  to  extenuate  by  hunger,  tliirst, 


[183    3 

and  other  mortifications,  the  sluggish  hody 
which  restrains  the  liberty  of  the  immortal  spirit, 
Mosheim,  from  whom  I  have  abstracted,  says  this 
new  species  of  philosophy,  imprudently  adopted  by 
Origen  and  many  other  christians,  was  extremely 
prejudicial  to  the  cause  of  the  gospel.  So  hence  itwas 
that  the  Christian  Doctors  began  to  introduce  their 
subtle  and  obscure  erudition  into  the  religion  of 
Jesus.  Hence  early  in  the  second  century  the 
Bishops  were  cloathed  in  a  triple  character:  they 
were  divines:  they  were  learned  philosophers:  and 
they  were  the  magistrates  oa  er  their  own  parishes, 
and  they  claimed  a  preeminence  over  their  fellow 
presbyters. 

We  have  in  this  period  made  visible  that  Anti- 
christ was  then  in  the  world,  but  resembling  a  bit- 
ter root  just  shooting  above  ground,  not  yet  matur- 
ed into  his  future  hardihood.  The  stone  fallen  from 
heaven  had  began  to  embitter  the  waters:  that  he 
who  drunk  of  the  waters  died:  the  flood  began  to 
be  poured  from  the  mouth  of  the  dragon  to  drown 
the  woman  and  her  seed,  but  none  drunk  of  it  but 
the  seed  of  Antichrist  called  the  earth.  For  in  a 
little  time  their  philosophy  became  a  most  noxious 
evil  which  darkened  the  sun  and  the  air.  They 
tried  their  diversified  talents  upon  the  person  of 
Christ,  till  they  philosophised  him  out  of  his  divin- 
ity atnd  left  him  little  more  than  they  assumed  to 
themselves.     They  then  arrogated  the  dignity  of 


[  18^'  ] 

framing  an  immense  load  of  ceremonies  in  order  to 
add  pomp  to  their  worshipping  assemblies.  Says 
my  author,  ''it  would  be  endless  to  enumerate  all 
the  pernicious  conse<]uences  that  may  be  justly  at- 
tributed to  this  new  philosophy,  or  rather  to  this 
monstrous  attempt  to  reconcile  falsehood  with  truth, 
and  light  with  darkness.  Some  of  its  most  fatal  ef- 
fects, were  its  alienating  the  minds  of  many  in  the 
following  ages  from  the  Christian  religion,  and  its 
substituting  in  the  place  of  the  pure  and  sublime 
simplicity  of  the  gospel,  an  unseemly  mixture  of 
Platonisra  and  Christianity.  Hence  early  begin- 
nings of  that  unhappy  contest  between  faith  and 
reason,  religion  and  philosophy,  piety  and  genius, 
which  increased  in  the  succeeding  ages,  and  is  pro- 
longed, even  to  our  times,  with  a  violence  that  ren- 
ders it  extremely  diflBcult  to  be  brought  to  a  conclu- 
sion.'' But  the  learned  being  bishops  and  magistrates, 
they  joined  by  degrees  to  exclude  all  the  illiterate, 
such  as  had  been  the  ministers  of  the  former  age, 
from  the  sacred  office;  and  the  innocent  people,  who 
loved  the  truth  in  its  simplicity,  were  debarred  from 
the  unlearned,  and  confined  to  assemble  with  the 
learned.  Their  learning  was  the  mixture  of  Chris- 
tianity with  their  vain  philosophy:  their  error  came 
in  like  a  flood.  The  opposite  side  of  the  question 
was  not,  however,  without  defenders;  and  the  de- 
fects and  vices  of  the  learned  philosophers  contrib- 


t  iss  3 

^erf  much  to  increase  their  nipnber,  (*)    I  shall 
furnish  one  specimen  of  the  doctrine  taught  in  this 
age  by  the  christian   philosophers.     Christ   had 
taught  his  disciples  simply,  that  the  souls  of  good 
men  weie,  at  their  departure  from  their  bodies;,  to 
be  received  into  heaven,  while  those  of  the  wicked 
were  sent  to  hell.     Plato  had  taught,  that  the  souls 
of  heroes,  of  illustrious  men,  and  ancient  philoso- 
phers alone,  ascended   aftfer  death  into  the  man- 
sions of  light  and  felicity,  while  those  of  the  gene- 
rality, weighed  down  by  their  lusts  and  passions^ 
sunk  into  the  infernal  regions,  from  whence  they 
were  not  permitted  to  emerge  before  they  were  pun- 
ished for  their   turpitude   and  corruption.     This 
doctrine  was  seized  with  avidity  by  the  Platonic 
Christians,  and  applied  as  a  commentary  upon  that 
of  Jesus.     Hence  a  notion  arose,  that  none  but  the 
martyrs  entered  into  a  state  of  happiness  immedi- 
ately after  death.    Others  wer«  assigned  an  obscure 
prison  till  Christ  sliall  come  again,  or  until  they 
shall  be  punished.     This  doctrine  became  a  source 
of  innumerable  errors,  vain  ceremonies  and  mon- 
strous superstitions. 

Another  erroneous  practice  was  adopted  by  them, 
which  proved  a  source  of  numberless  evils  to  the 
Christian  Church.  The  Platonists  andPythago. 
reans  held  it  as  a  maxim,  that  it  was  not  only  law- 
ful, but  even  praiseworthy,  to  deceive,  and  even  to 

fl'iMoshcjm.  2d  Cent,  part  2,  ch^p,  1 

Y 


[  186  ] 

use  the  expedient  of  a  lie,  in  order  to  advance  tba 
cause  of  truth  and  piety:  and  the  Christians  were 
infected  from  botli  those  sources  with  the  same 
pernicious  error. 

A  third  source  of  evils  sprung  up  in  those  days 
near  akin  to  the  former.  Both  Jews  and  Heathens 
were  accustomed  to  a  great  variety  ©f  pompous  and 
magnificent  ceremonies  in  their  religious  service,and 
they  considered  those  rites  as  an  essential  part  of 
religion,  and  looked  upon  a  religious  worship  not 
adorned  with  such,  as  little  better  than  Atheism. 
To  remove  this  prejudice  against  Christianity,  the 
bishops  thought  it  necessary  to  increase  the  number 
of  their  rites  and  ceremonies,  to  render  public 
worship  more  striking  to  the  outward  senses. — 
Thus  Gregory  allowed  the  Christians  to  dance, 
sport  and  feast  at  the  tombs  of  the  martyrs,  upon 
their  respective  festivals,  and  to  do  every  thing 
which  the  pagans  were  accustomed  to  do  in  their 
temples  during  the  feasts  celebrated  in  honor  of 
their  Gods;  hoping  that  in  process  ef  time  they 
would  return  of  their  own  accord  to  a  more  virtu- 
ous and  regular  course  of  life,  when  they  had  made 
the  experiment  and  found  the  furtility  of  such  wild 
devotion. 

In  like  manner  the  comparison  of  the  Christian 
oblations  with  the  Jewish  victims  and  sacriiices 
produced  a  multitude  of  unnecessary  rites,  and  was 
:^he  occasion  of  introducing  that  erroneous  notion  of 
the  Eucharist;  which  represented  it  as  a  real  sacri- 


[  187  3 

* 

fice,  and  not  a  commemoration  of  that  great  oflFot- 
ing  that  once  was  made  upon  the  cross  for  the  sins 
of  mortals. 

Passing  by  the  heathen  mystic  divinity  and  tha 
custom  of  teaching  their  religious  doctrine  by  ima- 
ges, actions,  and  signs,  which  the  Christian  Doc- 
tors adopted,  as  of  necessity,  to  teach  the  illiterate, 
such  as  administering  milk  and  honey,  which  was 
the  ordinary  food  of  infants,  to  such  as  were  newly 
received  into  tht  Church  to  shew  them  they  must 
behave  as  new  born  babes  in  simplicity  and  inno- 
cence; these  corruptions  soon  bred  a  troop  of  here- 
tics, of  which  it  is  not  my  present  design  now  to 


Now  1  challenge  the  world  to  say,  that  all  these 
jarring  and  dissonant  principles  of  the  pure  and  the 
impure  ever  did,  or  ever  could,  blend  in  one  com- 
munion without  disposing  with  all  revealed  order. 
Suppose  representatives  from  each  persuasion  had 
met  in  one  assembly  and  they  had  judicially  ap- 
proved of  each  other's  sentiments,  and  sealed  their 
decree  with  a  sacramental  oath,  swearing  fealty  to 
each  other;  could  they  have  taken  a  stand  more  odi- 
ous to  the  head  of  the  Church?  Could  they  have 
made  a  more  ridiculous  appearance?  Could  they 
have  gone  further  to  drown  the  woman  and  her 
seed?  Would  it  not  have  been  drinkiug  of  the  flood 
poured  out  of  the  mouth  of  the  dragon?  Would  it 
not  have  been  drinking  the  waters  mad^  bitter,  of 


[  188  ] 

which  inany  died?  It  was  drinking  of  Plato^s  cup^ 
that  Arias  be(;ame  the  fallen  star  called  wormwood. 
Says  Johnson  on  the  Revelations,  would  it  not  have 
been  the  righteous  justifying  the  wicked,  and  th©^ 
wicked  justifying  the  righteous,  and  each  condemn- 
ing his  own  principles,  and  speaking  lies  from  the^ 
least  to  the  greatest  at  on«^  table,  and  that  to  the 
Holy  Ghost?  (1) 

Now  although  this  harmonizing  system  could 
not  be  as  universal  as  the  Doctor  suggests,  yet  ifc 
vastly  exceeded  any  justifiable  bounds,  as  will  ap- 
pear by  a  few  remarks  on  the  general  state  of  the 
Church  in  the  third  century,  under  their  sure  gov- 
ernment by  Councils  and  Canons,  which  made 
way  for  a  growing  Hierarchy. 

The  vigorous  efforts  of  the  above  philosophers  to. 
establish  their  system.,  which  had  for  its  object  the 
conciliation  of  all  the  diverse  denominations  into 
one  body,  by  holding  out  that  their  system  was  of 
a  divine  origin,  taught  by  Christ  but  corrupted  by 
his  apostles;  which  they  bad  gathered  up  from  Pa- 
gans, Jews  and  Christians,  and  adorned  with  their 
essential  rites,  usages,  customs,  exorcisms  and 
spells,  to  cure  diseases  and  cast  out  devils;  and  all 
managed  by  the  most  pj'ofound  men  in  their  nation, 
as  Origen,  Ammonis,  Porphyry,  ^c.  that  they 
procured  the  favour  of  princes:  that  near  the  half 
of  this  century  the  Church  enjoyed  much  tranquili- 
ty, wh'le  their  bishops  were  many  of  them  sunk  in 

(l)viii..  8. 


C  i89  ] 

luxury  and  voluptuousness,  puffed  pp  witli  vanity, 
arrogance,  and  addicted  to  many  other  vices  tha| 
cast  an  undeserved  reproach  upon  the  holy  reli? 
gion  of  which  they  were  the  unworthy  professors 
and  ministers.  In  the  mean  time  the  terms  of  ad^ 
mission  were  made  so  easy  to  all  men  that  the  Chris> 
tians  increased  in  number  M'ith  an  incredible  ra- 
pidity. But  for  their  peace  they  had  great  bitter- 
ness;(l)for  while  they  were  drinking  out  of  the  sa^ 
crad  vessels,  the  hand  was  wanting  mene,  mene, 
TEKEL  UPHARSIN.  Their  universal  benevolence 
and  extended  harmony  in  a  day  of  prosperity,  did 
them  little  good  in  a  day  of  adversity.  They  be- 
trayed oneanothei*,  and  violently  persecuted  each 
other.  Many  of  the  Platonic  conciliatory  philoso- 
phers joined  issue  with  the  bloody  minded  Empe- 
rors and  were  the  principal  incendiaries.  Nothing 
better  could  or  will  be  the  fruit  of  such  unhallow- 
gd  connection.  The  first  of  these  persecutions  was 
directed  against  the  chief  bishops,  because  they 
had  been  high  in  favour  with  the  preceding  Prin- 
ces. The  second  against  all  Christians,  because 
they  become  more  numerous,  as  Pharaoh  said, 
<<The  children  of  Israel  are  more  and  mightier 
than  we." 

I  shall  enforce  the  truth  of  the  above  assertions 
by  a  few  abstracts  taken  from  Mcsheim's  Church 
History  on  the  third  Century. 

(1)  Isa.  sixvi'i!;  ir. 


[  lyo  ] 

<'The  famous  question   concerning  the  excellence  of  hu- 
man learning  was  now  debated  with  great  warmth  among 
the  Christians.     The  cause  of  letters  and  philosophy  trium- 
phed however  by  degrees.  This  victory  was  principally  due 
to  the  influence  and  authority  of  Origcn,  who   having  been 
early  instructed  in  the  new  kind  of  Platonism  already  men- 
tioned, blended  it  unhappily  with  the  pure  and  sublime  ten- 
ets of  a  celestial  doctrine,  and  recommended  it  in  the  warm- 
est manner  to  the  youth  who  attended  hijs  public  lessons. 
The  fame  of  this  pliilosopher  increased  daily  among  the 
christians,  and  in  proportion  to  his  rising  credit,  his  method 
of  proposing  and   explaining  the  doctrines  of  Christianity 
gainotl  authority,  till  it  became  almost  universal.     Besides, 
some  of  the  disciples  ofPlatinus  having  embraced  Christianity, 
on  condition  that  they  should  be   allowed  to  retain   such  of 
the  opinions  of  their  master  as  they  thought   superior,  these 
christian  philosophers  preserving  still  a  fervent  zeal  tor  the 
eloctrines  of  their  heathen   chief,  would  naturally  embrace 
every  opportunity  of  spreading  them  abroad,   and  instilling 
them  into  the  minds  of  the  ignorant  and  unwary."  (1) 

"Ccracs//fl,  the  son  of  Severus,  ws.s  proclaimed  emperor 
an  the  year  211,  and  during  the  six  years  of  his  government, 
lie  neither  oppressed  the  christians  himself,  nor  permitted 
any  others  to  treat  them  with  cruelt)'^  or  injustice.  Helioga- 
halus  also,  though  in  other  I'espects  the  most  infamous  of 
all  princes,  and  perhaps  the  most  odious  of  all  mortals, 
showed  no  marks  of  bitterness  or  aversion  to  the  disciples  of 
Jesus.  His  successor,Alcxandcr  Scveinis,  who  was  a  prince 
distinguished  by  illustrious  virtues,  showed  them,  in  many 
■ways  and  upon  every  occasion  that  was  offered  to  him,  the 
most  undoubted  marks  of  benignity  and  favour;  nay,  he  is 
said  to  have  gone  so  far  as  to  pay  a  certain  sort  of  worship  to 

—  I  li.  i  I       I  I .1111  i     »        I  .T  ,1 

(1)  Cliap.  2;  part  3.  sec.  5, 


[  m  ] 

the  divine  author  of  our  religion.  This,  his  favorable  incli- 
nation towards  christians,was  probably  owing  at  first  to  the 
instructions  and  counsels  of  his  moiher  Juii a  Mmnmxa^iov 
whom  he  had  a  high  degree  of  love  and  veneration,  Julia  had 
very  favourable  sentiments  of  the  christian  religion;  and 
being  once  at  Antioch,  sent  for  the  famous  Origen  from 
Alexandria  in  order  to  enjoy  the  pleasure  and  advantage  of 
his  conversation."  (1) 

*'From  the  death  of  Severus  to  the  reign  of  jSTaxamin,  the 
condition  of  the  christians  was  in  some  places  pi'osperous 
and  in  all  supportable.  Bvit  with  Maximin  the  face  of  af- 
fairs changed:  this  unworthy  emperor,  having  animated  the 
soldiers  to  assassinate  j^lexander  Severus^  dreaded  the  re- 
sentment of  the  christians,  whom  that  excellent  prince  had 
favoured;  and  for  this  reason  he  ordered  the  bishops, 
■whom  he  knew  that  Alexander  had  favoured  and 
always  treated  as  his  intimate  friends,  to  be  seized  and  put 
to  death.  During  his  reign  the  christians  suffered 
in  the  most  barbarous  manner,  for  although  the  edict  of  this 
tyrant  extended  only  to  the  bishops  and  leaders  of  the  chris- 
tian church,  yet  its  shocking  effects  reached  much  farther 
as  it  animated  all  orders  against  theni."  (2) 

This  storm  was  succeded  by  a  calm,  in  which  the  chris- 
tians enjoyed  an  happy  tranquility  for  many  years.  The  ac- 
cession of  Decus  Trajan  to  the  imperial  throne,  in  the  year 
249,  raised  a  new  tempest,  in  which  the  fury  of  persecution 
fell  in  a  dreadful  manner  upon  the  church  of  Christ;  for  this 
emperor,  either  from  an  ill  grounded  fear  of  the  chris- 
tians, or  from  a  violent  zeal  for  the  superstition  of 
his  ancestors,  published  the  most  terrible  and  cruel  edictsj 
by  which  the  praetors  Avere  ordered,  upon  pain  of  death, 
either  to  extirpate  the  whole  body  of  christiaios  without  ex- 

(1)  Cent.  -S,  pari  U  chap.   1.  sec  1,?,  (2)  Ghsp.  2,    rart   X 


r  19S  ] 

caption,  or  to  force  them,  by  torments  orVarious  kmds,to  re- 
turn to  the  pagan  worship.     Hence,  in  alY  provinces  of  the 
empire,  multitudes  of  christians  -were,  during  the  space  of 
two  years,  put  to  death  by  the    most    horrid    punishments, 
>vhich  an  ingenious   barbarity  could  invent.     Many  chris- 
tians by  profession,  not  dismayed  at  the  prospect  of  death, 
but  at  the  aspect  of  those  dreadful  and  lingering  torments, 
which  a  barbarous  magistracy  had  prepared  to  combat  their 
constancy,  fell  from  the  profession  of  their  faith,  and  secured 
themselves  from  punishment,  either  by  offering  sacrifices,  or 
by  burning  incence  before  the  images  of  theii  gods,  or   by 
purchasing  certificates  from  the  pagan  priests.    In  the  mean 
lime,  tlie  platonic  philosophers,  whom  we  have  described, 
exhausted  against  Christianity  all  the  force  of  their  learning 
and  eloquence,  and  all  the  resources  of  their  art  and  dexteri- 
ty, rhetorical  declamations,  subtile   writings,  and  ingenious 
stratagems.  Those  artful  advcrsari.es  were  so  much  the  more 
dangerous  and  formidable,  as  they   had  adopted    several  of 
the  doctrines  and  institutions  of  the  gospel,  and  with  a  spe- 
cious shew  of  moderation  and  impartiality,  were  attempting, 
after  the  example  of  their  master    Ammonius,  to   reconcile 
paganism  with  Christianity,  and  form  a  sort  of  coalition  of 
the  ancient  and  the  new  religion.     Their  principal  art  lay 
in  drawing  a  comparison  between  Jesus  Christ  and  some  of 
their  ancient  philosophers,  as  to  mighty  works:  and  as  there 
arc  no  opinions,  however  absurd,   and  no    stories,  however 
idle  and   improbable,  that  a  weak  and  ignorant  multitude, 
who  are  more  attentive  to  the  pomp  of  words,  than  to  the 
truth  of  things,  will  not  easily  swallow;  so   it  happened,  that 
many  were  ensnared  by  the  absurd  attempts  of  these  insidi- 
ous  philosophers.     Some  were  induced  by  these  perfidious 
stratagems  to   abandon  the    christian  religion,   which  they 
had  embraced:  others,  when  they  had  heard  that  true  Chris- 
tianity (as  it  was  taught  by  Jesus,  and  not  as  it  was  afterwards 
corrupted  by  his  disciples)  differed  ahnost  in  nothing  frc^ni 


C  193  ] 

^-he  Pagan  religion,  properly  explained  and  restored  to  i\s 
primitive  purity,  determined  to  remain  in  the  religion  of 
their  ancestors,  and  in  the  woi'ship  of  their  gods!  1  Others 
treated  Jesus  and  the  ancient  philosophers  with  the  same 
respect.  Such  Avas  the  example  of  Alexander  Severus,  who 
paid  indiscriminately  divine  honorus  to  Christ  and  to  Or- 
pheus, Sec."  (1) 

Now  did  every  church  receive  into  communion 
as  fully  as  her  own  immediate  members,  ministers 
and  private  christians  from  any  and  every  other 
Church  under  the  heavens,  &c? 

Now  the  Doctor  has  established  his  assertion,  or 
he  has  not.  If  he  has,  it  is  to  me  imperceptible.  If 
he  has  not  nor  never  could,  it  must  be  a  notorious' 
false  slander  upon  the  bride  of  Jesus  Christ,  that 
she,  as  such,  played  the  harlot  with  every  one  that 
pleased  to  come  in  unto  her,  called  christians.  I| 
is  manifest,  from  the  Doctor's  own  acknow- 
ledgements, that  thousands,  rather  than  corrupt  the 
pure,  instituted  ordinances  of  their  Lord  and  Mas- 
ter, prefered  standing  at  the  burning  stake  till  the 
blood  boiled  in  the  vessel  at  the  cistern,  and  papil- 
led  through  the  skin.  While  some  members  were 
burning  to  a  coal,  others  shouted  the  high  praises 
of  the  Lord  Redeemer,  with  whom  they  suffered, 
bearing  an  honorable  testimony  for  truth.  Has  the 
Doctor  knowingly  and  wilfully  asserted  a  falsehood 
against  the  true  church  of  Christ,  in  order  to  make 
ter  an  example  of  his  transgression?  Or  if  it  wer« 


(1)  {>j^t  1,  cl;^ap,  2;  sec  8,  9, 10. 

2i 


C  <s*  ] 

true,  would  it  be  a  justification  for  tig  whoredoms? 
If  she  were  guilty,  it  must  have  sunk  her  beneath 
being  an  example,  at  all  events  her  practice  could 
be  no  legal  precept. 

Let  the  Doctor  read  Rankin's  second  proces^ 
page  fig. 


PART  II. 

Same  Persons. 
Scene,  Contikuer. 

From  facts  in  the  time  of  ref§rmationl 
Doctor.  Sir,  I  shall  lead  William  to  the  protes- 
•^nt  churches  from  the  reformation  downward,  and 
this  shall  furnish  our  3d.  class  of  facts.  (1)  He 
shall  see  a  coincidence  in  judgement  between  the 
primitives  and  reformers,  with  respect  to  immor- 
al discipline,  different  rites  of  worship,  different 
views  of  external  order,  aud  subordinate  doctrines 
both  agreeing  that  tliey  are  not  sufficient  grounds 
of  disunion  among  christians  nor  of  their  excluding' 
each  other  from  the  most  tender  and  ample  fellow- 
ship in  the  things  of  God. 

In  the  case  of  the  reformers,  this  is  the  more 
worthy  of  notice;  as  a  proof  of  their  having  imbib-^ 
ed  the  pure  spirit  of  the  gospel,  seeing  they  did  not^ 
like  the  first  heralds  of  the  cross,  issue  from  one 
nation  and  one  spot,  with  simultaneous  commis- 
sions; but   were  of  different  countries,    language> 

(a)  Pka  142: 


[  196  ] 

habits,  prejudices;,  M<any  of  the  mabsolutely  stran- 
gers to  each  other,  yet  all   draAving  their  doctrines 
out  of  the  one  well  of  salvation,  the  holy  scriptures: 
and  they  did  declare  themselves  very  abundantly, 
both  in  word  and  deed,upou  the  subject  now  before 
us,  viz.  sacramental  communion  on  catholic  princi- 
ples.Their  adversaries  the  papists,from  whose  com- 
munion they   had    separated   denied  their  whole 
claim  to  the  character  of  christian  churches.     To 
repel  such  a  charge  it  was  neccessary  to  determine 
from   the  word  of  God,   what  constitutes  the  true 
church;  to  give  its  distinctive  marks,  and  shew  that 
they  belonged  to  it   themselves.     In   doing  this, 
they  fixed  upon  such  characteristics  as  are  common 
eviMi  at  this   day,  to  all  the  churches  of  reformed 
Christendom,  which   have  not  lost  the  faith  of  the 
trinity,  and  the  atonement;    they    are  summed  up 
in  two  heads:  1.  the  pure  doctrine  of  the  gospel:  2, 
the  right  administration  of  the  sacraments.  What  is 
meant  by  the  pure  gospel  and  the  due  administra- 
tion of  th"  sacraments,  must  be  ascertained  from  the 
confessions  themselves. 

William.  For  argument's  sake  and  brevity,  I 
shall  grant  the  above;  but  malutaiii  that  the  power 
of  the  most  august  councils  never  could  to  tliis  day 
recoacile  them  together,  (notwithstanding  nothing 
could  have  been  more  to  their  honor  or  safety,  their 
interest,  their  peace,  and  their  comfort,  than  such 
a  combination:)  although  if  tliey  had;  comiijuuion 


[  197  3 

upon  catholic  principles  had  been  utterly  impracti- 
cable, nor  does  any  historian  give  the  least  item, 
that  such   a  communion  was  ever  moved  or  even 
thought  of.     The  farthest  advance  they  ever  could 
make,  was  to  recognise  each  other  as   churches  ot 
Jesus  Christ,  and  this  they  might  do  with  a  safe 
conscience,  when  they  could  not  excliange  commu- 
nion.    Nothing  could  have  been  more  to  their  lien- 
or or  a  better  protection   against  the   reproach  of 
their  enemies.     It  had,  as  far  as  we  weak  mortals 
can  conceive,  been  good  and   pleasant  for   brethreu 
to  have  dwelt   together   in  unity;  it  would  have 
given  additional  evidence  that  they    are  the   disci- 
ples of  Jesus;  it  had  been  fulfilling  his  last  will 
and  testament,  that  they   may  be  made  perfect  in 
one,  that  the  world  may  believe  that  thou  hast  sent 
me;  or  a  better  protection  against  their  enemies. 
The  Papists    reproached    them  that  there  was  as 
great  division  among  them,  as  there  was  between 
them  and  the  Komans   from  whom  they  had  de- 
tached themselves.     Calvin  had  heard  it  and  part- 
ly believed  it  to  his  sorrow.  <^I  wish''  says  he  in  a 
letter  to  Cranmer,  ^'it  could  be  brought  about"  that 
men  of  learning  and  dignity  from  the  [>i*incij»al 
churches  might  have  a  meeting,  and  after  a  careful 
discussion  of  the  several  points  of  faith,  might  hand 
down  to  posterity  the  doctrine  of  the  scripture  set* 
tied  by  their  common  judgement.     Eat  among  the 
great  evils  of  our  age,  this  also  is  to  be  rehearsed^ 
that  our  churches  are  so  distracted,  one  from  ano- 


[  198  3 

theVf  that  human  society  scarcely Jlourlshes  among 
213.^'  He  says  he  would  cross  ten  seas  if  it  Avas  only 
to  give  aid  to  one,  viz.  England,   to  accomplish  an 
union  of  churches  in  other  resjyects  widely  asunder. 
To  their  interest  nothing  would  have  been  a  greater 
terror,  nor  more  painful  grief  to  their  common  foe, 
whose  principal  hope  was  founded  in  their  divis- 
ions, that  they  would  do  as  they  often  did,  fall  out 
among  themselves  and  pers«cute   each  other,  until 
Llood  should  touch  blood.  Tell  it  not  in  Gath,  that 
there  were  na ore  who  emLruRd  thpiv  hands  in  each 
others'  blood  than   interchanged  communion  with 
each  other.     Do  not  say  among  the  reformers:  yes, 
among  the  reformers,  and  to  the  credit  of  religion, 
for  many  came  out  with  them,  who  were  not  of  them, 
ivho  cruelly  persecuted  the  faithful,  because  they 
refused  to  commune  with  them.  (1)  Now  would  it 
not  have  been  to  the  interest  of  theircauseif  they  had 
attained  to  unity?  Yes,t  as  much  better,  as  wisdom 
exceeds  folly,  or  pnrity  impurity.     But  although 
it  is,  and  ever  will  be  the  desire  of  every  gracious 
mind,  it  never  will  be  until  the  pro  hets  see,  eye  to 
eye,  and  until  the  kingdom  is  restoied   to  Israel, 
the  time  and  season    of  which  he   has  put  in   his 
own  power.     To  begin  to  bring  it  about  by  such 
heterogeneous  qualities,  would  be  just  as  prudent  as 

(1)  Mosheim,  John  Knox,Nci's  history  of  the  Puritans,  the  Scotch 
worthies,  Living-ston's  lifC)  Biuter's  lifV,  Blair's  life,  all  couciii'  i^u  t)Ds 
awful  reflection. 


[  199  ] 

Abraham  harkening  to  the  advice  ofSarah,to  accom- 
plish the  promise  that  in  him  and  his  seed  should 
all  the  families  of  the  earth  be  blessed,  or  as  Moses 
slaying  the  Egyptians  to  bring  about  deliverance 
to  Israel;  or  as  some  of  Israel's  presumptuous 
children  moved  to  take  the  land  of  promise,  when 
God  was  not  in  the  midst  of  them;  ( 1 )  and  as  no- 
vel as  foreign  to  the  purpose,  if  previous  to  judi- 
ciary union,  their  peace.  Nothing  was  ever  mora 
cogenial  with  true  godliness  than  peace  with  God, 
peace  with  ourselves,  and  all  mpn^  but  especially 
the  household  of  faith.  It  is  the  immediate  result 
of  holiness  to  be  spiritually  minded,  which  is  life  and 
peace,  and  the  works  of  righteousness  shall  be 
peace,  and  the  effect  of  righteousness,  quietness 
and  assurance  forever;  and  my  people  shall  dwell 
in  a  peaceable  habitation,  and  in  a  sure  dwelling, 
and  in  quiet  resting  places.  (2)  But  good  men 
would  rather  meet  a  Goliah  of  Gath,  than  connive 
with  an  enemy  for  sake  of  peace:  Calvin  says  "I 
would  not  be  understood  to  patronize  even  the  mi- 
nutest errors,  or  to  express  an  opinion  that  they 
ought  to  be  cherished  in  the  slightest  degree  by 
flattery  or  connivance."  (3)  I  love  the  character  of 
Melanethorn:  a  spirit  of  intrepidity,ardor  and  inde- 
pendence, animated  all  his  words  and  actions,  and 
he  looked  down  with  contempt  upon  the  threats  of 
power,  the  frowns  of  fortune  and  the  fear  of  death. 
^^ —  -  -  ■ 

(1)  Nvjjp.  14,  40.  {2)  Isia  32. 


[  200   I 

The  truth  is  that  in  this  great  and  good  man,  a  soft 
and  yielding  temper  was  joined  with  the  most  in- 
violable fidelity,  and  the  most  invincible  attachment 
to  truth:'''(  1 )  and  their  comfort  next  to  the  comfort  of 
the  comforter,is  the  sweetness  of  genuine  fraternal  af- 
fectioujcspeciallyasfellovv  labourers  with  him  in  the 
kingdom  and  patience  of  Jesus  Christ;  but  Satan 
hinders.  There  is  and  must  needs  be,  a  thorn  with 
the  rose,  lest  these  delights  should  exceed,  and  we 
should  be  swallowed  up  in  one  another,  rather  than 
in  him:  on  the  ni^hor  hand  the  worst  foes  are  those 
of  our  own  household,  a  brother  offended,  when 
brothers  betray  brothers  in  the  ministry  of  the 
gospel,  it  is  the  nearest  imitation  that  a  professed 
disciple  can  make,  to  Judas  with  his  master;  and 
shall  meet  the  same  reward.  If  ever  I  be  guilty  oi 
this  I  say  with  Job.  (2)  let  mine  arm  fall  from  my 
shoulder  blade,  and  mine  arm  be  broken  from  the 
bone.  But  1  said  if  they  had  harmonized  their 
confessions  which  was  next  to  impossibilities,  after 
they  had  formed  their  respective  constitutions,  and 
sworn  to  support  them,  especially  while  there 
was  more  in  their  way  than  Papal  ceremonies,  that 
many  of  them  were  more  attached  to  than  any  point 
in  theology.  There  was  the  all  important  doctrine 
of  predestination,  formerly  debated  between  Pela- 
gius  and  Ht.  Augustine,  the  dispute  concerning 
the  bread  and  wine  in  the   eucharist,  though  they 

(1)  Cent,  10,  sec.  1  Mosh.  (2)  31,  22, 


[  mi  ] 

ha4  all  renounced  transubstantiation:  Luther  was 
doating  upon  consiibstantiation,  an  idea  more  ob- 
scure but  not  much  purer. 

But  to  do  more  justice  to  the  subject  let  us  state 
the  different  creeds  of  the  reformers,  in  which  we 
liav(4  evidence  sufficient  to  prove  them  churches  of 
Christ,  i.  e.  clean,  but  not  all  clean.  They  needed 
an  Aquilla  and  a  Priscilla  as  well  as  ApoUos,  to 
teach  them  the  way  of  God  more  perfectly.  And 
see  if  it  was  possible  without  increasing  their 
guilt,  (unless  they  had  increased  their  purity)  to 
have  set  in  visible  sacramental  communion. 

Luther  in  a  letter  to  a  troubled  conscience,  while 
he  admits  the  preordination,  and  foreknowledge  of 
God,ne  vertheless  from  what  the  prophet  Ezekiel  says 
Have  I  amj  pleasure  at  all  that  the  wicked  shoulA 
tt'ie,    saith  the  Lord  God,  and  not  that   he  should 
turn  and  live?  he  argues  that  God  chose  and    se- 
riously decreed  from  eternity  the  possibility  of  the 
salvation,  and  everlasting  happiness  of  all  men,  and 
hence  he  concludes  that    the  general  promises  of  a 
gracious  God  ought  by  no  means  to  be  limited.  (1) 
This  same  doctrine   I  have  seen  in  his  comment 
upon  the  Galatians.     It  was  not  a  transient  senti- 
ment with  Luther:  he  stands  charged  with  making 
great  commotions  in  the  chnrch  concerning  grace 
and  free  will,  which  he  had  set  in  motion  where 
his  sentiments   were  condemned,  and  where  the 


(1)  MUner  abridg-ed  by  Townsendp.  ^'08, 

A  a 


[202] 

decisions  of  Augustine  were  solemnly  approved, 
and  warmly  defended  by  Michael  Baius,  doctor  of 
Leu  vain,  (1)  equally  remarkable  upon  the  account  of 
his  piety  and  the  extent  of  his  learning. 

Sd.  Luther  appears  to  head  a  novel  sentiment 
which  lie  termed  consubstantation  or  impanation. 
Milner  upon  the  subject  says,  he  maintained  in  the 
most  inflexible  manner,  that  after  consecration  the 
body  and  blood  of  our  Saviour  are  substantially 
present  together  with  the  substance  of  the  bread 
and  wine,(2)  To  help  the  imagination  in  so  difficult 
a  subject  Lutlier  observes,  "that  God  might  have 
many  methods  which  he  had  not  condescended  to 
lay  open  to  ns,whereby  two  things  might  be  in  the 
same  place  at  the  same  time;  or  one  thing  exist  in 
another  without  any  gross  corporal  sort  of  union, 
like  that  which  the  sacraraentarians  supposed. 
The  scripture  speaks  of  children  being  in  the  loins 
of  their  parents,  trees  and  fruits,  also  existed  in 
seeds  and  kernels.  There  was  likewise  positive 
proof  that  Christ  came  to  his  disciples  througli 
doors  that  M'ere  shut.  There  is  nothing  wanting 
lie  added,  of  an  express  testimony  to  the  ubiquity 
of  Christ.  ''^And  noman  hathascendedup  to  heaven 
but  he  that  came  down  from  heaven,  even  the  son 
of  man  who  is  in  heaven,"  which  words  plainly  dc- 

(1)  Mosh.cen.  16,  sec.  3,  part  1.  (2)  If  any  one  suspects  thl< 

lor  a  truth,  let  him  read  John  Owens  sermons  dcliv'ercd  before  the 
i'avllamcnt  of  England, 


[  203  2 

luonstrate,  that  Christ's  body  was  present  both  in 
heaven  and  earth  and  in  fact  every  where  at  the 
same  moment,"  (l)a  monstrons  figment. 

In  this  he  made  the  shadow  of  a  remove  offtransub- 
stautiation:  as  in  the  third  place  he  did  from  Ro- 
man episcopacy.  The  supreme  rulers  of  every  Lu- 
tlieran  state  are  clothed  also  with  the  dignity,  and 
perform  the  functions,  of  supremacy  in  tlic  church. 
Mosheim  his  advocate,  reasons  thus,  as  had  been 
done  of  old/  that  as  the  scripture  is  silient  upon 
church  government,  (2)  it  becomes  the  chief  magis- 
trate to  form  the  government  of  the  churcli  in  his 
dominion,  the  liturgy  and  ^the  ceremonies;  that 
nothing  is  more  inconsistent  with  that  subordina- 
tion and  concord,  which  are  among  the  great  ends 
of  civil  government  than  imperium  in  imperio,  i.  e. 
two  independent  sovereignties  in  the  same  body 
politic;  hence  the  genius  of  government  as  well 
as  the  spirit  of  genuine  Christianity  proclaims  the 
equity  of  that  constitution,  that  makes  the  supreme 
head  of  the  state  the  supreme  visible  ru- 
ler of  the  church.  Such  a  system  would, 
as  it  naturally  did,  bring  forth  all  the  principal 
power  and  practice  of  persecution, which  proved  its 
illegitimacy.  ^^A  confederasy  is  formed  at  Frankfort, 
to  defend  their  religious  privileges  by  the  sword, 
but  Luther  refused  comprehending  in  it  the  foUow- 


(1)  Milner.  page  493.  (2)  Cent.  16,  sec,  3,  part  2,  Mosh,  Niali 

history  34',  page  \.  1. 


[  20^  ] 

eps  otZuingle  among  the  Swiss,together  with  theGer- 
mau  states  or  cities  which  had  adopted  the  seutiinents, 
and  confcs^iion of  Bucr.  (I)  After  Luther  paid  the 
last  debt  of  nature,these  human  heads  of  the  church 
of  Christ  soon  found  the  power  they  possessed;  and 
quickly  the  secular  arm  is  made  bare  to  enforce 
their  articles  of  faith.  Some  of  the  Lutherans  cor- 
rupted the  corrupt  system  of  f^ither  concerning  the 
body  of  Christ  till  they  gave  it  some  specious  of 
ubiquity;  others  were  more  inclined  to  support  the 
doctrine  of  Calvin.  The  contest  rose  till  Augustus  et 
ceteri  summoned  the  most  eminent  doctors  of  both  the 
contending  parties  to  meet  at  Altenburgh  in  1568^ 
and  there  to  propose  in  an  amicable  manner,  that  it 
might  appear  how  far  a  reconciliation  was  possible. 
JJut  their  hopes  were  blastedjWise  men  are  called  to 
compose  a  form  of  doctrine  in  wldch  all  the  contro- 
versies that  divide  the  church  sliould  be  terminat- 
ed and  decided,  anil  that  this  compilation,  as  soon 
as  it  was  approved  by  the  Lutheran  princes  and 
consistories,  should  be  clothed  with  ecclesiastical 
authority.  Peucer  and  other  disciples  of  Melanc- 
thon  made  public  profession  of  the  doctrine  of  Cal- 
vin in  the  year  1571,  they  published  a  work  entit- 
led Stercoma,  if  not  directly  to  oppose  Luther's 
sentiments,  as  much  as  his  corrupted  Andrcwal, 
and  his  colleagues  supporting  the  ubiquity  ofChrist's 
body.     But  by  the  iniiiience  of  the  prince  and  his 


(1)  Mos,  cent.  16,  sec.  1. 


L  SO^'  ] 

pi'iEtorSjhe  committeil  some  of  them  to  prison.,  sent 
others  into  banishment,  and  engaged  a  certain  niim- 
ber,by  the  force  of  tlic  secular  aviii;,  to  change  theiu 
sentiments.  Pucer  who  iiad  been  principally  con- 
cerned in  moderating  the  rigor  of  some  of  Luther^s 
doctrines,  felt  in  a  more  especial  manner  the  dread- 
ful effects  of  the  elector's  severity;  for  he  was  con- 
fined to  a  hard  prison  where  he  lay  in  tlie  most  af- 
flicting circumstances  of  distress,  until  the  year 
1585,  when  he  obtained  bis  liberty.  (1) 

We  shall  next  examine  the  peculiarities  of  the 
sentiments  of  Zuingle  the  Swiss  reformer,  who  ap- 
pears to  be  called  of  God  previous  to  Luther,so  tiiat 
he  refused  to  be  called  a  Lutheran. 

On  original  sin  he  has  these  wild  imaginations. 
<^sinis  properly  a  transgression  of  a  law,  and  where 
there  is  no  law,    there    is  no  tmnsgression.     Our 
great  ancestor  sinned,  but  which  of  us  meddled  with 
forbidden  fruit.      There    is  then  no  denying  tha^ 
original  sin,  as  it  exists   in  us,  the  descendants  of 
Adam,  but  it  is  not  properly  sin, it  is  a  disease,it  is  a 
condition.     It  may  be  called  sin,  but  it  is  not  so  in 
stnctness  of  speech.     Thus  a   perfidious  cnenl^, 
wiv.n  taken  in  war  deserves  to  be  made  a  slave,  his 
chiUrtn  also  become  slaves:  but  the  fault  is  in  the 
father,  the  children  are  not  to  blame,  yet  they  suffer 
for  the  sb  of  their  father,  and  if  you  choose  to  de- 
nominate their  state  of  slavery,  sin,  because  by  sin 

(1)  Mosb.  IG,  ccn.  see.  3,  pjirtS;,  pag-g  380.  &c. 


[206  j 

they  were  brought  into  that  state  I  shall  not  object. 
Jt  is  however  in  this  sense  that  we  are  by  nature 
the  children  of  wratli." 

3d.  He  allows  that  such  ceremonies  as  arc  not 
founded  in  superstition  nor  contrary  to  the  word  of 
God  may  be  tolerated,till  the  day  star  shall  become 
more  and  more  brir^ht;  but  tliat  even  these  had  bet- 
ter be  abolished,  provided  it  can  be  done  without 
giving  offence. 

3d.  He  calls  Seneca  a  most  holy  man,  and  hesi- 
tates not  to  conclude  that  he   was  in  possession  of 
saving  grace.     Li  his  exposition  of  his  faith  addres- 
sed to  Francis,  first  king  of  France,  he  addresses 
liim  as  a  most  pious  king,  assuring  him,  that  if  he 
governed  his  kingdom  as   David,    Hezokiah,  and 
Josiah  did,  he  may  hope  to  see  the  Deity  in  his  per- 
fection  and  enjoy  liim  forever;  and  that   he  may 
hope  also  to  see  and  join  the  assembly  of  all  holy, 
wise,  faithful,  brave,  virtuous  men,  that  ever  lived 
gince  the  world  began,   and  among   these,  the  two 
Adams,the  Redemer  and  the  redeemed  Abel,Euoc1», 
l^oah,   Abraham,   Isaac,    Jacob,  Moses,  Saraufl, 
Isaiah,  the  virgin  Mary,  David,  John  the  Baptist, 
Peter  and  Paul,  likewise  Hercules,  Theseus,  Soc- 
rates, xiristides,  Antigonus,  Nuraa,  CamiUus^,  the 
Catos,  and  ^cipios,  his  own  predecessors,   and  as 
many   of  his  ancestors  as  have   departed   in  the 
faith. 

'ith.  In  competition  with  Luther^  upon  the  Eu- 


[;  207  ] 

charist  being  warned  of  God  in  a  dream, (as  he  says, 
and  as  many  a  good  man  has)  of  the  13th  of  Exo- 
dus, he  proceeds  to  compare  the  Jewish  passover 
as  directed  in  the  Old  Testament,  with  the  Lord's 
supper,  as  commanded  by  Christ  himself  in  the 
new.  With  great  perspicuity  he  points  out  the  anal- 
ogy between  the  tvv  o  expressions:  "/i  is  the  Lord^s 
jmssover"  '*and  this  is  my  hody,'^^  and  powerfully 
contends  that  the  former  must  necessarily  be  taken 
figuratively,  and  the  latter  cannot  possibly  be  con- 
structed otherwise.  (1) 

But  before  we  leave  the  Lutherans,  I  must  beg 
leave  to  introduce  an  abstract  from  Mosh.  v.  4', 
page  395.  The  Hungarians  and  Transylvanians 
were  engaged  to  renounce  the  errors  and  supersti- 
tions of  the  church  of  Rome,  by  the  writings  of  Lu- 
ther and  the  ministry  of  his  disciples.  But  some 
time  after  Matthias, Davoy,  and  other  doctors,  be- 
gan to  introduce  in  a  secret  manner  the  doctrines  of 
the  Swiss  churches  in  relation  to  the  Eucharist,  as 
alsn,their  principles  of  ecclesiastical  government.  In 
1550  this  doctrine  and  those  principles  were  pro- 
pagated in  a  more  open  manner  by  Szegedin  and 
other  calvanistic  teachers,  whose  ministry  was  at- 
tended with  remarkable  success.  This  change  was 
followed  by  the  same  dissensions  that  had  broke 
out  in  other  places  on  like  occasions,  and  grew 
into  an  open  schism  among  the  friends  of  the  refor- 


(1)  Sec  Miliicr  upon  liis  life, 


[  SOS  ] 

niatioii  in  these  provinces,  which  the  lapse  of  time 
lias  rather  confirmed  than  diminished.  After  the 
publication  of  the  famous  form  of  concord  which 
met  with  violent  opposition,  many  German  church- 
es of  the  Lutheran  commniiion  dissolved  their  ori- 
ginal bonds,  and  embraced  the  doctrine  and  disci- 
pline of  Calvin.  In  ninety-five  the  princess  of  An- 
lialt,  influenced  by  the  counsel  of  Wolfgang  Amlin- 
geous,renounced  also  the  profession  of  Lutheranism 
and  introduced  into  their  dominions  the  religious 
tenets  of  Geneva;  this  revolution,  however,  produ- 
ced  a  long  and  warm  controversy  between  the  Lu- 
therans and  the  inhabitants  of  the  principality. 

The  doctrines  of  the  Calvinists  or  Reformed 
church,  more  especially  those  that  relate  to  the 
Eucharist,  were  also  introduced  into  Denmark, 
towards  the  conclusion  of  this  century,  for  in  this 
kingdom  the  disciples  and  votaries  cf  Melancthon, 
were  extremely  numerous,  and  they  had  at  their 
head  Nicholas  Hcramingius,  a  man  eminent  for  his 
piety  and  learning.  Ent  the  views  of  this  divine 
and  the  schemes  of  his  party,  being  discovered 
much  sooner  than  they  expected,  by  the  vigilant 
defenders  of  the  Lutheran  cause,  their  plans 
were  disconcerted  and  the  progress  of  Calvinism 
was  successfully  opposed  by  the  Lutheran  Minis- 
ters, seconded  by  the  countenance  and  authority  of 
the  sovereign. 

It  must  not  however  be  imagined,  that  the  differ- 
ent nations  that  emlbraced  the  communion  of  the 


[  209  ] 

calvauisl;  cluircli,  adopted  at  the  same  time  with- 
out exceptiou,  all  its  tenets,  rights  and  institutions. 
This  universal  conformity  was  indeed  ardently  de- 
sired hy  the  Helvetic  doctors,  but  their  desires  iu 
this  were  far  from  being  accomplished. 

The  English,  as  is  sufficiently  known,  rejected 
the  forms  of  ecclesiastical  government  and  religious 
worship,  that  were  adopted  by  the  other  reformed 
churches,  and  could  not  be  persuaded  to  receive, 
as  public  and  national  articles  of  faith,  the  doctrines 
that  were  propagated  in  Switzerland,  in  relation 
to  the  sacraments  of  the  Lord's  supper  and  the 
divine  decrees. 

The  protestants  iu  Holland,',j5remen,  Poland, 
Hungary,  and  the  Palatinate,  followed  indeed  the 
French  and  Helvetic  concerning  the  eucharist  in 
the  simj)iicity  of  their  worships,  and  iu  their  prin- 
ciples of  ecclesiastical  polity,  but  not  in  their  no- 
tions of  predestination. 

From  the  conflicting,  and  rather  painful  review 
of  the  infirmities  of  the  Grermaa  and  Swiss  church- 
es, &c.  which  we  have  been  compelled,  from  the 
nature  of  our  debate,  though  with  regret,  to  expose 
to  view,  let  us  turn  our  attention  to  him,  who  has 
justly  been  termed  tlic  illustrious  triumvirate  of  the 

IlEFORMATION. 

Calvin  published  the  first  specimen  of  his  insti- 
tution 18  years  after  Lutlier  did  his.  He  arose  a 
father  in  Israel:  he  rose  like  a  bright  and  mormBg 

J5  b 


[210] 

siarr  on  beiiokling  his  glory  the  astonished  nation* 
proclaimed  liis  fame.     Who  is  this,  Avho  looketh 
forth  as  the  morning,  fair  as  the  moon,   clear  as  the 
sun,  and  terrible  as  an  army  with  banners;  his  neck 
like  a  tower  of  David,  built  for  an  armory,  whereon 
there  hang  a  thousand    bucklers,  all    shields   of 
mighty  men!  His   lips  are  like  a  thread  of  scarlet, 
and  his  speech  is  comely.     He  rose  in  the  east,  re- 
joicing as  a  strong  man  to  run  his  race:  he  put  on 
his  armour;  he  was  clad  with  zeal,  as  a  cloak:  he 
thundered  his  ire,  and  flasiied  lighting  in  the  face  of 
kings,  who  shed  the    blood  of   the   innocent.     He 
defied  the  host  of  papal   dominion,  and  established 
his.  throne  in  Geneva.     How    beautiful   were  his 
feet  on  the  mountains,  publishing  peace,  proclaim- 
ing everlasting  salvation    to    nations!   Thousands 
and   tens  of  thousamls  received    his  g.lad   tidings 
witli  joy  unexpressil)le  and  full  of  glory.      He  was 
all  light,  and  in  him  there  was  no  darkness:   he  was 
the  brightness  of  liis  glory,  and  the  express   image 
of  his  person.     The  language  of  his  institution  I>e^ 
traycd  him  the  servant  of  the  most  high   God;    he 
w^as  the  first  and  the  last  Calvin.     Since  the  an^-els 
of  the   New  Testament  fell  asleep,  multitudes   of 
petty  instrncters  have  wrested  his  words  to  snppor 
their  corruptions,  because  his  fame  was  great   in  Is 
rael;  but  in  vain  have  they  attempted  to  darken  his 
council  with  Vv  ords  witiiuut  knowledge.     My  an- 
tagonist lias  attempted  to  make  liim  the  patron  of 
his  iniquity. 


D.  J).  I  am  able  to  prove  from  bis  own  word<?, 
he  was  the  great  apostle  of  the  catholic  communion, 
aud  that  it  was  his  continual  practice  to  exemplify 
his  principles,  by  holding  sacramental  communion 
^vith  all  who  profess  faith  in  tiie  Lord  Jesus  Christ? 
of  whatever  nation  or  denomination  under  the  sun^ 
and  moreover,  that  so  generous  and  unbounded  was 
Lis  charity,  he  signed   tli'^  Lutheran  creed,  while 
his  adlierents  in  the  Grerman  dominions  went  by  the 
name  of  crypto-calvinists,  because  upon  the  pain  of 
death  they  durst  not  acknowledge  their  principles, 
because  the  Lutheran  church  was  established  and 
her  principal  rites  and  ceremonies  were  coerced  by 
civil  authority. 

William.  Sir,  the  great  patron  of  our  faith  under 
God  Almighty  has  not  left  t!ic  world  depending 
upon  his  successors  to  defend  his  cliaracter  against 
such  slangs.  I  shall  let  him  speak  for  himself. 
But  previous  to  the  introduction  of  the  following 
quotations,  I  projiose  to  select  his  leading  designs 
upon  this  subject,  in  which  he  had  so  deeply  inter- 
ested himself. 

1st.  There  can  be  no  doubt  but  that  as  much  as 
])ossible  he  laboured  to  be  at  peace  with  all  men, 
upon  the  principle  of  gospel  holiness,  that  he  labour- 
ed as  much  as  lay  in  his  power  to  bring  all  the 
churches  to  die  unity  of  the  spirit,the  bond  of  peace, 
yea,  to  such  a  unity  that  there  would  be  no  jar  in 
point  of  principle  to  prevent  sacramental  commu- 
nion, but   being  too  well  acquainted  with  human 


[  -12  ] 

jjature  to  look  for  such  a  glorious  eveut  hi  Iiis  day, 
as  our  Lord  said  "there  must  be  also  heresies  a- 
jnong  you''  for  this   cmphatical   reason,  that  they 
•who  are  approved  by  God, as  faithful  and  true  in  hig 
eyes,  may  he  honored  aud  publickly  recognised  as 
martyrs  for  truth,  and  their  testimony   received  by 
the  present  and  future    generations  in  the  eyes  of 
the  saints.     But  not  expecting  to  attain  to  the  first^ 
he  aims  at  a  secfond,  not  incompatible  with  the  first, 
to  promote,  by  qounsel  and    conference,   by  public 
preaching  and  private  conversation,  such  a  confor- 
mity, that  they  might  enjoy  a  federative  connection^ 
that  they  could  recognize  each  other  as  cliurches  of 
Jesus  Christ,  a&  distinct  from  the  church  of  Rome, 
every  one  retaining  his  entire  independence  in  gov- 
ernment, discipline  and  communion:  and   upon  this 
principle,no  doubt.many  might  have  acknowledged 
confession  of  each  other's  churches,   as  churches  of 
Jesus  Christ,  where  it  was  impossible  for  them  to 
have  scaled  them  by  the  highest  act  of  coramunioHy 
where    there  must  be   a   recantation  of  their  own 
principles  or  so  base  a  compromise  as  can  never  be 
approved  of  by  God    or  man.     Of  those  who  have 
tried  such  a  union  there  never  was  an  instance,  but 
brought  upon  them   the  odium  of  both  sides,    and 
most  freonently  originated   sectaries.     Verily  they 
liave  their  reward;  (hey  sought  the  favor  of  men, 
aud  lost  the  favor  of  God  aud  man.  (1) 


(1)  btc  the  Iiis'.ory  ef  Dunu  Mosh. 


r  213  ] 

Well  I  know  Calvin  never  did,  (as  the  Doctor 
surmises  without  proof.)  ofl'er  to  sacrifice  his  princi- 
ples for  the  sake  of  social  communion.  When  the 
general  asscmhly,  the  associate  reformed,  the  asso- 
ciates, and  the  low  Butch  church,  held  a  council  hy 
delegation  once  a  year  in  North  America,  did  they 
commence  their  union  by  sacrament  xl  communion, 
or  did  they  hold  it  out  as  an  object  of  immediate  de- 
sign, or  had  they  not  laudable  objects  by  compar- 
ing the  points  of  dissension  and  furthering  terms  of 
reconciliation?  (1) 

But  to  proceed.  The  disputers  on  the  four  grand 
points  of  divinity,  predestination,  the  eucharist, 
episcopacy  and  ceremonies,  kept  the  church  like  a 
boiling  pot,  overflowing  with  abundance  of  scum 
many  years.  1  shallexhibit  Calvin's  sentiments  with 
respect  to  each,  which  will  demonstrate  how  impos- 
sible it  was  for  him,  to  reciprocate  sacramental 
communion  with  his  opponents,  first  upon  the  doc- 


(1)  Itis  v/orth  a  remark,  that  tliis  council  v/ss  disolved  at  the  in- 
stance of  the  Doctor,  who  alledg-ed,  it  was  in  vain  to  hope  for  reconcil- 
iation with  a  church  so  gross,  that  they  had  suspended  one  of  her  mem- 
bers from  the  holy  ministry  for  his  atachment  to  Bible  Psalms,  and  that 
that  said  Doctor  should  be  a  g'uide  to  a  party  tliat  resaspcnded  that 
same  minister  for  no  other  cause.  / 

It  is  true  the  deeds  were  too  atrocious  to  be  expressed  in  so  many 
words,  but  the  circumstances  were  as  plain  in  tlie  last  as  in  the  first. 
There  never  was  a  church  thai,  had  an  idol  in  if,  but  he  wlio  would 
not  bow  down  and  worship  with  her,  must  g'oiuto  the  furnace.  I'licre.. 
fore  I  shall  make  no  confederacy  with  such,  and  in  the  name  of  tlie 
headof  the  church,  I  command  all  thu  (uitiiful  .o  come  out  and  be 
seperate. 


C  214  ] 

tiiiie  ofpretlestiualioii,  second  in  point  ol'gloiy  and 
dignity  of  what  God,  by  scrijiture,requircs  iis  to  be- 
lieve concerning  him,  and  thereibre  cannot  possi- 
bly be  ranked  among  the  Doctors  matters  of  indif- 
ference. 

^'Predestination  we  call  the    eteriial    decree  of 
God,  by    which   he   hath   determined   in   himself, 
Avhat    would      become     of    every     individual     of 
mankind.     For  they  are  not  all  created  with  a  simi- 
lar destiny;  bnt  eternal  life    is  foreordained   for 
some,  M\d  eternal    damnation  for  others.     Every 
man  therefore,  being  created  for  one  or  the  other  of 
these  ends,  we  say,  ho  is  predestined   either  to  life 
or  to  death.     This,  God  hath  not   only  testified  in 
particular  persons,  but  hath  given  a  specimen  of  it 
in  the  whole  posterity  of  Abraham,  which  should 
evidently  shew  t!ie  future  condition  of  every  nation 
to  depend  upon   iiis  decision.       'When    the  Most 
High  divided  tiie  nations,  when  he  separated  the 
sons  of  Adam,  the  Lord's  portion  was   his  people; 
Jacob  v,^as  the  lot  of  his  inheritance.'      The  sepa- 
ration is  before  the  eyes    of  all:     in  the  person   of 
Abraham,  as  in  the  dry  trunk  of  a  tree,  one  people 
is  peculiarly  chosen   to  the  rejection  of  others:  no 
reason  for  this  appcr.rs,  except  that  Moses,  to  de- 
piivc   their  posterity  of  all  occasion   of  glorying, 
teaches  them  tliat  their  exaltation  is    wholly   from 
God's  gratuitous  love.     He   assigns  this  reason  for 
their  deliverance,  that   'lie  loved  their  fathers,  and 
choose  their  seed  after  them.'      More  fully  in  a- 


[  Si5  ] 

nother  chapter,  ' Tlie  LonI  did  not  set  his  love  upon 
you,  nor  choose  you,  because  you  were  more  in 
number  than  any  people;  but  because  the  Lord 
loved  you.'' 

'•We  must  now  proceed  to  a  second  degree  ot 
election,  still  more  restricted,  or  that  in  which  the 
Divine  grace  was  displayed  in  a  more  special  man- 
ner, when  of  the  same  race  of  Abraham  God  reject- 
ed some,  and  by  nourishing  others  m  the  Church, 
proved  that  he  retained  them  among  his  children, 
Ishmacl  at  first  obtained  the  same  station  as  his 
brother  Isaac,  for  the  spiritual  covenant  was  equal- 
ly .iealcd  in  him  by  the  symbol  of  circuuicisioii 
He  is  cut  off;  afterwards  Esau;  lastly,  an  innume 
rable  multitude,  and  almost  all  Israel.  In  Isaac 
the  seed  was  called:  the  same  calling  continued  in 
Jacob.  God  exhibited  a  similar  example  in  the 
rejection  of  Saul^  which  is  magnificeDtly  celebrat- 
ed by  the  Psalmist;  'He  refused  the  tabernacle  of 
Joseph,  and  chose  not  the  tribe  of  Ephraim;  but 
chose  the  tribe  of  Judah:'  and  this  the  sacred  his- 
tory frequently  repeats,  that  the  wonderful  secret 
of  Divine  grace  may  be  more  manifest  in  that 
change." 

*''But  I  advise  my  readers  to  adopt  no  prejudice 
on  either  side,  till  it  shall  appear  from  adduced 
passages  of  Scripture  what  sentiments  ought  to  ba 
entertained.  In  conformity,  therefore,  to  the  clear 
doctrine  of  the  Scripture,  we  assert,  that  by  an  eter- 
nal and  immutable  counsel,   God  liath  once  for  all 


;[si6  1 

«1etermiimtl.  Ijoth  wliom  he  would  admit  to  salvation^ 
and  whom  he  would  condemn  to  destru'.tion.    We 
affirm  that  this  counsel,  as  far  as  concerns  the  elect, 
is  foniided  on  his  gratuitous  mercy,  totally  irrespec- 
tive of  human  merit:  but  that  to  those  whom  he  de- 
votes tocomlcmiuitiou,  the  gate  of  life  is  closed  by 
a  just  and  irre|irehensihio,  judgement.    In  the  elect, 
we  consider  calling  as  an  evidence  of  election,  and 
justification  as   another  token  of  its  manifestation, 
till  they  arrive  in  glory,  which  constitutes  its  com- 
pletion.    As  God   seals  his  elect  by  vocation  and 
justification,  so    by   excluding  the  reprobate  from 
the  knowledge  of  his  name  and  the  sanctification  of 
his  Spirit,  he   aifords  an    indication  of  the  judge- 
ment tiiat  awaits  them.^' 

^•If  they  make  a  transition  to  persons  where  the 
inequality  is  more  offensive  to  them,  the  example  of 
Christ  at  least  ought  to  del:er  them  from  carelessly 
prating  concerning  this  sublime  mystery.  A  mortal 
mnn  is  conceived  of  the  seed  of  David:  to  the  merit 
of  what  virtues  will  they  ascribe  his  being  made, 
even  in  the  womb,  the  Head  of  angels,  the  only  be- 
gotten Son  of  God,  tijc  Image  and  Glory  of  the 
father,  the  Lir-ilit  of  ri2:hteousness  and  Salvation  of 
the  world?  It  is  judiciously  remarked  by  Augusfine, 
that  there  is  the  brightest  example  ofgratuitous  elec- 
tion in  the  Head  of  the  Clmrch  himself,  that  it  may 
wot  perplex  us  in  the  members;  that  he  did  not  be- 
come the  Son  of  God  by  leading  a  righteous  life, 
but  was  gratuilrusly  invested  with  thi«  high  honor, 


1217  2 

that  he  might  afterwards  render   others  partakers 
of  the  gifts  bestowed  upon  hira.     If  any  one  en- 
quire, why  otliers  are  not  all  that  he  was,    or  why 
we  are  all  at  such  a  vast    distance  from  him;  why 
we  are  all  corrupt,  and  he  purity  itself;  he  will  be- 
tray both  folly  and  impudence.     But  if  they  persist 
in  the  wish  to  deprive   God    of  the  uncontrollable 
right  of  choosing  and  rejecting,   let  thera  also  take 
away  what  is  given  to  Christ.     Now  it  is  of  impor- 
tance to  attend  to  what  the  Scripture  declares  res- 
pecting every  individual.     PauPs  assertion,  that 
we  vvere   "^chosen  in  Ciirist  before  the  foundation  of 
the  world,'   certainly   precludes  any  consideration 
of  merit  in  us;  for  it  Is  as  though  he   had  said;  Our 
heavenly  Father,  finding   nothing  worthy    of   his 
choice  in  all  the  posterity  oJ  Adam,  turned  his  views 
towards  his  Clirist,   to  ciioose    members    from  his 
body  whom  he    would  admit  to  the    fellowship  of 
life.     Let  the  faithful,   then,  be  satislied  with   this 
reason,   tliat   we  were   adopted   in    Christ  to  the 
heavenly  inheritance,  because  in  ourselves  we  were 
incapable  of  such  high  dignity.     He  has  a  similar 
remark  in    another  place,    where  be  exhorts    the 
Colossians  to   'give    things  unto  the  Father,  who 
had  made  them  meet  to  be  partakers  of  the  inheri- 
tance of  the  saints.'      If  election  precedes  this  grace 
of  God,  which  makes  us  meet  to  obtain  the  glory  of 
the  life  to  come,  what  will  God  find  in  us  to  induce 
him  to  elect  us?  Another  passage  from  this  apostle 

will  still  more  clearly   express   mv  meaning;    ^Hs. 

Cc  *' 


[  S18  ] 

hath  chosen  us/  he  says,  'before  the  fouiuUtion  of 
the  world,  accordiug  to  the  good  pleasure  of  his 
will,  that  we  should  be  holy,  and  without  blame 
biefore  liim:'  where  he  opposes  the  good  pleasure 
of  God  to  all  our  merits  whatsoever.*' 

^'We  have  the  apostle's  authority  that  the  salva- 
tion of  the  faithful  is  founded  solely  on  the  decision 
of  Divine  election,  and  that  that  favour  is  not  pro- 
cured by  works,  but  proceeds  frwrn  gratuitous  cal- 
ling. We  have  also  a  lively  cxhihition  of  thiifr 
truth  in  a  particular  example.  Jacob  and  Esau  are 
brothers,  begotten  of  the  same  parents,  still  enclos- 
ed in  the  same  womb,  nor  yet  brought  forth  into^ 
light;  therp,  is  in  all  respects  a  perfect  etjuality  be- 
tween themj  yet  the  judgement  of  God  concerning 
them  is  different.  For  he  takes  one,  and  rejects  the 
otlier.  The  primogeniture  was  [he  only  thing  that 
gave  one  a  right  of  priority  to  the  other.  But  that 
also  is  passed  by,  and  on  the  younger  is  bestowed 
what  is  refused  to  the  elder.  In  other  instance?, 
also,  God  appears  always  to  have  treated  primogen- 
iture with  designed  and  decided  contempt,  to  cut 
off  from  the  flesh  all  occasion  of  boasting.  He 
rejects  Ishmael,  and  favours  Isaac.  He  degrades 
Manasseh,  and  honors  Ephraim."' 

*^'It  must  also  be  remembered,  that  to  the  land  of 
Canaan  was  annexed  the  pledge  of  the  celestial  res- 
idence; so  that  it  ought  not  to  be  doubted  that 
Jacob  was  ingrafted  with  angels  into  the  body  of 
Christ,  that  he  mirvht  be  a  partaker  of  tha-  sams 


[  m  ] 

iife.     While  Esau  is  rejected,  therefore,  Jacob  is 
elected,  and  distinguished  from  hiai  by  God's  pre- 
destination, without  any  difference  of  merit.     If  you 
inquire  the  cause,  the  apostle   assigns  the  follow- 
ing;   *For  he  saith  to  Moses,  I  will  have  mercy  on 
whom  I  will  have  compassion.'      And  what  is  this 
but  a  plain  declaration  of  the  Lord,  that  he  finds  no 
cause  in  men  to  induce  him  to  shew  favor  to  them, 
but   derives   it  solely  from   his   own    mercy;  and 
therefore  that  the  salvation  of  his  people  is  his  work? 
When  Grod  fixes  your  s:;lvation   in  himself  alone, 
why  will  you  descend  into  yonrself?  When   ho  as- 
signs you  his  mere  mercy,  why  will  you  have  re- 
course to  your  own  merits?  When   he  confirms  all 
your  attention  to  his   mercy,    why  will  you  divert 
part  of  it  to  the  contemplation  of  your  own  works? 
We  must  therefore  come  to  that  more  select  people, 
whom  Paul  in  another  place  tells   us   ^Grod  fore- 
knew.' not  using  this  word  according  to  the  fancy 
of  our  Qpponents,  to  signify  a  prosp2ct,from  a  place 
of  idle  observation,  of  things  which  he  has  no  part, 
in  transacting,  but  in  the  sense  in  which  it  is  fre- 
quently  used.     For  certainly,    when  Peter   says 
that  Christ  was  'delivered'  to  death  'by  the  deter- 
minate counsel  and  foreknowledge  of  (xod,'  he  in- 
troduces God  not  as  a  mere  spectator,  but  as  thcj 
Author  of  our  salvation.     So  the  same  apostle,  by 
calling  the  faithful  to  whom  he  writes,  'elect  ac- 
cording to  the  foreknowledge  of  God,'  properly  ex- 
presses tha,t  secret  predestiaation  by  which  God 


[  220  ] 

liath  marked  out  \vlioin  he  would  as  his  children." 
**Now  let  the  supreme  Master  aud  Judge  decide 
the  whole  matter.  Beholding  in  his  hearers  such 
extreme  ohduracy,  that  his  discourses  were  scatterr.d 
among  the  multitiule  almost  without  any  effect,  to 
obviate  this  offence,  he  exclaims,  ^All  that  the  Fa- 
ther giveth  me,  shall  come  to  mc.  And  this  is  the 
Father's  will,  that  of  all  which  he  hath  given  me,  1 
should  lose  nothing.'  Observe,  the  origin  is  from 
the  donation  of  the  Father,  that  we  may  be  given 
into  the  custody  and  protection  of  Christ." 

^^Predestination  to  those  to  whom  the  possession 
of  glory  has  been  already  assigned:  because  it 
pleases  the  Lord  to  conduct  Isis  childien  from  elec 
tion  to  justification?  For  hence  it  Mill  follow,  that 
predestination  to  glory  is  rather  the  cause  of  pre- 
destination to  grace,  than  the  contrary.^' 

"It  is  objected  by  some,  that  God  will  be  incon- 
sistent with  himself,  if  he  invites  all  men  universal- 
ly to  come  to  him,  and  receives  only  a  few  elect. 
Thus,  according  to  them,  the  universality  of  the 
promises  destroys  the  discrimination  of  special 
grace." 

"What  they  assume,  T  deny,  as  beinp;  false  in 
two  respects.  For  he  who  threatens  drouglit  to  cue 
city  while  it  rains  upon  another,  and  who  denounces 
to  another  place  a  famine  of  doctrine,  lays  himself 
under  no  positive  oblig;itio5i  to  call  all  men  alike. 
An)  he  who,  forbidding  Paul  to  preach  the  word 
m  Asia,  and  suffering  him  not  to  go  into  Bitliyuia; 


[  2^i  ] 

calls  liiiu  into  Macedonia,  demonstrates  bis  right  to 
distribute  this  treasure  to  whom   he  pleases.     lu 
Isaiah,  he  still  more  fully   declares  his  destiiiatiori 
of  the   promises    of  salvation  exclusively   for  the 
elect:  for  of  them  only,  and  not  indiscriminately  of 
all  mankind,  he  declares  that  they  shall  be  his  dis- 
ciples.    Whence  it   appears,  (iiat  when   the  doc- 
trine of  salvation  is  offered  to  all  for  their  effectual 
benefit,  it  is  a  corrupt  prostitution   of  that  which  i.-s 
declared  to  be  reserved  particularly  for  the  chil- 
dren of  the  Church.     At  present  let  this  suflice, 
that  though   the  voice  of  the  gospel   addresses  all 
men  generally,  yet  the  gift  of  faith  is    bestowed  on 
few.     Isaiali  assigns  the  cause,  that  ^the  arm  of  the 
Lord'    is   not  ^revealed*   to  all.     If  he  hatl  said, 
that  the  gospel  is  wickedly  and  perversely  despised, 
because  many  obstinately  refuse  to  hear  it;  j)erhaps 
there  would  be  some  celoisrfor  this  notion  of  t!ic  u- 
niversal  call.     The  design  of  the  prophet  is  not  to 
extenuate  the  guilt  of  men,  when  lie  slates  that   the 
source  of  blindness  is  (^od's  not  deigning  to  reveal 
his  arm  to  them;  he  only  suggests  thr.ttijeir  cars  arc 
♦in  vain  assailed    with    external   doctrine,  because 
faith  is  a  peculiar  gift.     1  would  wish  to  be  inform- 
ed by  these  teachers,  whefijer  men  become  children 
of  God  by  mere   preaching,   or  by   Aiilh.     Surely, 
when  John  declares  that  all  v,ho  believe   in  (mmFs 
only  begotten   Son,  are  themselves  made  the  chil- 
dren of  God,   this  is  not  said  of  all  the  hearers   of 
the  word  in  a  confused  ma.tS;  but  a  pjuticular  rank 


is  assigned  to  the  faitliful,   'which  wcic  born,  not 
of  blood,  nor  of  the  will  of  the  flesh,  nor  of  the  will 
of  man,  bnt  of  God.'      Bnt  they  say,  there  is  a  mu- 
tual agreement  between  faith  and  the  word.     This 
is  the  case  whereever  there  is  any  faith;  but  it  is  no 
jiew  thing  for  the  seed  to  fall  among  thorns  or  in  a 
stony  places;  not  only  because  most  men   are  cvi- 
dentl}^  in  actual  rebellion  against  God,  but  because 
tiiey  are  not  all  endued  with  eyes  and  ears.   Where 
then  will  be  the  consistency  of  God^s  calling  to  him- 
self such  as  he  knows   will  never    come?  Let  Au- 
gustine answer  for  me:    'J)o  you  wish  to    dispute 
Vvith  me?  Rather  unite  with  me  in  admiratiou,  and 
exclaim,  O  iliG,  depth!  Let  us  both  agree   in  fear, 
lest  wc  perish  in  error.'      Besides,  if  election  is,  as 
Paul  represents  it,  the  parent  of  faith,  I  retort  that 
argument  upon  them,  that  faith   cannot  be  general, 
l)ecauGe  election  is  special.     For  from  the  connec- 
tion of  causes  and  eftects  it  is  easily  inferred,  when 
Paul  says,   ^God  bath  blessed  us  with  all  spiritual 
hlessing  according  as  he  hath  chosen  us  before  the 
foundation  of  the  world;'  that  therefore  these  trea- 
sures are  not  comujon   to  all,    because  God  hath 
chosen  only  such  as  he  pleased.     This  is  tlie  rea- 
son why,  in  another  place,  he  commends,  'Hhe  faith 
of  God's  elect;'  that   none  may  be  supposed  to  ac- 
quire faith  by  any  exertion  of  their  own,  but  that 
Grd  may  retain  the  glory  of  freely  illuminating  the 
objects  of  his  previous  election-.     Fur  Bernard  just- 
ly observes^   'Friends  hear;  each  one  f  Ji'  himself^ 


[  2S3  3 

^hen  he  addresses tliem,  Fear  wot  little  floclc^  for 
to  yon  it  is  given  to  know  the  mystery  of  the  king- 
dom of  heaven.  AVho  are  these?  Certainly  those 
whom  he  hath  foreknown  and  predestinated  to  be 
be  conformed  to  the  image  of  his  Son.  The  great 
and  secret  counsel  has  been  revealed.  The  Lord 
hath  known  who  are  his,  but  what  was  known  to 
God  is  manifested  to  men.  Nor  does  he  favor  any 
others  witli  the  participation  of  so  great  a  mystery, 
but  those  particular  individuals  whom  he  foreknew 
and  predestinated  to  be  his  owu.'  A  little  after  he 
concludes,  <The  mercy  of  God  is  from  everlasting 
to  everlasting  upon  them  that  fear  him;  from  ever- 
lasting in  predestination,  to  everlasting  in  beatiilca- 
tion;  the  one,  tlie  beginning;  the  other  know- 
ing no  end.'  But  what  necessity  is  there  for  citing 
the  testimony  of  Bernard,  since  Ave  hear  from  the 
Master's  own  mouth,  that  ^no  man  hath  seen  the 
Father  save  he  which  is  of  God,'  which  implies, 
that  all  v.  ho  are  not  regenerated  by  God,  are  stapi- 
fied  with  the  splendour  of  his  countenance.  Faitli 
indeed  is  properly  connected  with  election,  provid- 
ed it  occupies  the  second  place.  This  order  is 
clearly  expressed  in  these  words  of  Christ,  'This 
is  the  Father's  will,  that  ol  all  which  he  hath  given 
me,  I  should  lose  nothing.  And  this  is  the  will  of 
him  that  sent  me.  that  every  one  which  believeth  on 
the  Son,  may  have  everlasting  life.'  If  he  willed 
the  salvation  of  all,  he  would  give  them  all  into  the 
custody  of  his  tSon.  and  unite  th^m  all  to  his  body  by 


f  224  ] 

Hic  sacred  bond  of  faith.     Now  ifc  is  evident,  that 
faith  is  the  peculiar  pledge  of  his  paternal  love,  re- 
served for  his  adopted  children.     Therefore  Christ 
fiays  in  another  place.    *The  sheep  follow  the  shep- 
lie'd,  for  they  know  hi'S  v(!irc;  and  a  Mtrai)2;er  will 
they  not  follow,  for  they  know  not  the  voice    of 
wtrangers.'     Whence  arises  this  dififerencej  but  be- 
cause   tlicir  ears  arc  divinely  pcnetrateil?  For  no 
man  makes  iiimscirashcep,  but  is  created  such  by 
heavculy  grace.     Ucncc  also   the  Lord  proves  the 
perpetual  certainly  and  security  of  our  salvation,  be- 
cause it  is   kept   by  the  invincible  power  of  God. 
Therefore  he   concludes   that  unbelievers   are  not 
bis  sheep  because  they   are   not  of  the  number  of 
those  wlom  God  by  Isaiah  promised  to  liini  for  his 
future  disciples.     Moreover,  the  testimonies  I  have 
cited,  being  expressly  of  perseverance,  are  so  many 
declaralious  of  the  invariable  perpetuity  of  election.'' 
"Tliey  farther  object,  Were  tliey  not,  by  the  de- 
cree of  God,  antecedently  predesiinated  to  tiiat  cor- 
ruption which  is  now  stated   as  the   cause  of  con- 
demnation?   When  they  perish  in  their  corruption, 
therefore,  they  only  suffer   the  punishment  of  that 
misery  into  which,  in  conscijuence  of  his  predesti- 
nation, Adam    fell  and  precipitated   his  posterity 
^vithiiim.     Is  he  not  unjust,  therefore,    in  treating 
his  creatures  with  such  cruel  mockery?  I  confess, 
indeed,  that  all  the  descendants  of  Adam  fell  by  the 
Divine  will  into  that  miserable  condition  in  whicli 
they  are  now  involvedj  and  this  is  what  I  asserted 


[  S35  ] 

from  the  beginning,  that  we  must  always  return  at 
kist  to  the  so^'^reign  determination  of  God's  will, 
the  cause  of  which  is  hidden  in  himself.  But  it 
follows  not,  therefore,  that  God  is  liable  to  this  re- 
proacii.  For  we  will  answer  them  thus  in  the  lan- 
guage of  Paul;  ^0  man,  who  art  thou  that  replies^ 
against  God?  Shall  the  thing  formed  say  to  him 
that  formed  it,  Why  hast  thou  made  me  thus? 
Hath  not  the  potter  power  over  the  clay,  of  the  same 
lump,  to  make  one  vessel  unto  honor  and  another 
unto  dishonor?" 

*'The  Scripture  proclaims,  that  all  men  were,  in. 
the  person  of  their  father,  sentenced  to  eternal  death. 
This,  not  being  attributable  to  nature,  it  is  evident 
must  have  proceeded  from  the  wonderful  counsel 
of  God.  The  perplexity  and  heslLation  discovered 
at  trifles  by  these  pious  defenders  of  the  justice  of 
God,  and  their  facility  in  overcoming  great  difficul- 
ties, are  truly  absurd.  I  inquire  again,  how  it 
came  to  pass  that  the  fall  of  Adam,  independent  of 
any  remedy,  should  involve  so  many  nations  with 
their  infant  children  in  eternal  death,  but  because 
such  was  the  will  of  God.  Their  tongues,  so  lo- 
quacious on  every  otlier  point,  must  here  be  struck 
dumb.  It  is  an  awful  decree,  I  confess;  hut  no  one 
can  deny  that  God  foreknew  the  future  finjil  fate  of 
man  before  he  created  him,  and  that  he. did  fore- 
know it  because  it  was  appointed  by  his  own  de- 
cree. If  any  one  here  attacks  God's  foreknow- 
ledge, he  rashly  and  inconsiderately  stumbles.  For 


[  226  ] 

what  ground  of  accusation  is  there  against  the  heav- 
culy  Judge  for  not  being  ignorant  of  futurity?  If 
there  is  any  just  or  plausible  complaint,  it  lies  a- 
gainst  predestination.  Nor  should  it  be  though^ 
absurd  to  affirm,  that  God  not  only  foresaw  the  fall 
of  the  first  man,  and  the  ruin  of  his  posterity  in  him, 
but  also  arranged  all  by  the  determination  of  his 
own  will.  For  as  it  belongs  to  his  wisdom  to  fore- 
know every  tiling  future,  so  it  belongs  to  his  power 
to  rule  and  govern  all  things  by  his  hand.  xVnd 
this  question  also,  as  well  as  others,  is  judiciously 
discussed  by  Augustine.  <We  most  wholesomely 
Confess  what  we  most  rightly  believe,  that  the  God 
and  Lord  of  all  things,  who  created  every  thing 
very  good,  and  foreknew  that  evil  would  arise  out 
of  good,  and  knew  that  it  was  more  suitable  to  his 
Almighty  goodness  to  bring  good  out  of  evil  thaa 
not  to  suffer  evil  to  exist,  ordained  the  life  of  angels 
and  men  in  such  a  manner  as  to  exhibit  in  it,  first, 
what  free-will  was  capable  of  doing,  and  after- 
wards, what  could  be  effected  by  the  blessings  of 
his  grace,  and  the  sentence  of  his  justice. 

*^Here  they  recur  to  the  distinction  between  will 
and  permission,  and  insist  that  God  permits  the 
destruction  of  the  impious,  but  does  not  will  it.  But 
what  reason  shall  we  assign  for  his  permitting  it, 
but  because  it  is  his  will?  It  is  not  probable,  how- 
ever, that  man  procured  his  own  destruction  by  the 
mere  permission,  and  without  any  appointment,  of 
God,    As  though  God  had  not  determined  what  he 


would  choose  to  be  the  condition  of  the  principal  of 
bis  creatures.     I  shall  not   hesitate,   therefore,  to 
confess  plainly   with  Augustine,   »that  the  will  of 
God  is  the  necessity  of  things,    and  that  what  he 
has  willed  will  necessarily  come  to  pass;  as  those 
things  are  really  about  to  happen  which  he  has  fore- 
seen.'    Now,  if  either  Pelagians,  or  Manichseans, 
or  Anabaptists,  or  Epicureans  (for  we  are  concern- 
ed with  these  four  sects  on  this  argument,)  in  ex- 
cuse for  themselves  and  the  impious,  plead  the  ne- 
cessity with  which  they  are  bound  by  God's  predes- 
tination; they  allege  nothing  applicable  to  the  case. 
For  if  predestination  is  no  other  than  a  dispensa- ' 
sation    of    Divine    justice;     mysterious     indeed, 
but    liable    to   no  blame;     since     it    is    certain 
they  were    not  unworthy    of  being  predestinated 
to  that  fate,  it   is  equally    certain,    that    the    des- 
truction   they    incur    by     predestination    is    con" 
sistent  with  the  strictest  justice.     Besides,    their 
perdition  depends  on  the  Divine  predestination  in 
such  a  manner,  that  the  cause  and  matter  of  it  arc 
found  in  themselves.     For  the  first  man  fell  because 
the  Lord  had  determined  it  should  so  happen.  The 
reason  of  this  determination  is  unknown  to  us.  Yet 
it  is  certain  that  he  determined  thus,  only  because 
he  foresaw  it  would  tend  to  the  just  illustration  of 
the^glory  of  his  name.     Whenever  you  hear   the 
g  ory  of  God  mentioned,  think  of  his  justice.     For 
what  deserves  praise  must  be  just.     Man  falls, 
therelorc;  according  to  the  appointment  of  Divine 


-       [  S28  j 

Providence;  but  he  falls  by  liis  fault.     The    Lord 
had  a  little  before  pronounced  ^every  thing  that  he 
jiad  made'  to  be  H'ery  good.'  Whence  then  comes 
the  depravity  of  man  to  revcdtfrom  bis  God?  Lest 
it  should  be  thought  to  come    from    creation,   Grod 
liad  approved  and  commended  what  .had  proceeded 
from  himself.    By  his  own    wickedness^  therefore^ 
he  corrupted  the  nature  he  had  received  pure  from 
the  Lord,  and  by  his  fall  he  drew  all  his  posterity 
with  him  into  destruction.    Wherefore  let  us  rather 
contemplate   the  evident  cause  of  condemnation, 
•which  is  nearer  to  us  in  the  corrupt  nature  of  man- 
kind, than  search  after  a  Iddden  and  altogether  in- 
comprehensible one  in  the  predestination  of  God. 
And  we  should  feel  no  reluctance  to  submit  our  un- 
derstanding to  the  infinite  wisdom  of  God,  so  far  as 
to   acquiesce,  in   its   many  mysteries.     There  is  a 
learned  ignorance  of  lhin;j;s  u'liich  it  is  neither  per- 
mitted nor  iavvfal  to  know,   and  avidity  of  know- 
ledge is  a  species  of  madues.s." 

SecondfOn  the  ICiicJiarist. 
^'Others,  who  perceive  it  in  be  impossible  to  des- 
troy the  analog}  of  the  sign  and  the  thing  signified, 
without  subverting  the  truth  ot  the  mystery,  ac- 
knowledge that  ti!e  bread  in  the  sacred  supper  is 
the  true  subptance  of  that  earthly  and  corruptible 
clemtnt,  and  undergoes  no  cliange  in  itself:  but 
they  maintain  that  it  has  tliebody  of  Christ  includ- 
ed under  it.  If  they  explained  their  meaning  to  be, 
:)hat  when  the  breud  is  presented  in  the  sacrament; 


[  239  ] 

it  is  attended  with  an  exhibition  of  the  body  of 
Christ,  because  the  truth  represented  is  inseparable 
from  its  sign;  I  should  make  little  objection:  but  as 
by  placing  the  body  itself  in  the  bread,  they  attri- 
bute ubiquity  to  it.  which  is  incompalilde  with  its 
nature,  and  by  stating  it  to  be  under  the  bread, 
represent  it  as  lying  concealed  in  it;  it  is  necessary 
to  unmask  such  subtiliies:  not  that  it  is  my  inten- 
tion to  enter  on  a  professional  examination  of  the 
whole  of  this  sul)ject  at  present;  I  sliall  only  lay 
the  foundation  of  the  discussion,  wiiich  will  follow 
in  its  proper  place.  They  maintain  the  body  of 
Christ  therefore  to  be  invisible  and  infinite,  that  it 
may  be  concealed  under  the  bread;  because  they 
suppose  it  to  be  impossible  fov  them  to  partake  of 
him,  any  otherwise  than  by  his  descending  into  the 
bread:  but  they  know  nothing  of  that  descent  of 
which  we  have  spoken,  by  which  he  elevates  us  to 
liimself.  They  bring  forward  every  plausil)le  pre- 
text that  they  can;  but  when  they  have  said  all,  it 
is  evident  that  they  are  centendiug  for  a  local  pres- 
ence of  Christ.  And  what  is  the  reason  of  it?  It  is 
because  they  cannot  conceive  of  any  other  partici- 
pation of  his  flesh  and  blood,  except  what'  would 
consist  in  local  conjunction  and  contact,  or  in  some 
gross  enclosure." 

Westphel  censured,  with  the  utmost  severity, 
the  variety  of  sentiments  concerning  the  sacrament 
of  the  Lord's  supper,  that  was  observable  in  the 
teformed  churcli,  and  maintained;  w  ith  his  usual 


[  230  3 

warmth  aud  obstinancy,   the  opinion  of  Lutfter  ou 
that  subject.     This  engaged  Calvin  to  enter  the 
list  with  West|)hel,  whome  he  treated  with  as  little 
lenity  and  forbearance  as  the  rigid  Lutheran  had 
showed  towards  the  Helvetic  churches.     The  con- 
sequences of  this   debate  were,  that  Calvin  and 
Westphel  had  each  their  zealous    defenders  and 
patrons;  hence  the  breach  widened,  the  spirits  were 
heated,  and  the  flame  of  'controversy   was  kindled 
anew  v.ith  such  violence  and  fury,  that  to  extin- 
guish it  entirely  seemed  to  be  a  task  beyond  the 
reach  of  human  wisdom  or  human  power.     These 
disputes  were  unhappily   augmented  in  process  of 
time,    by  that  famous  controversy  concerning  the 
decrees  of  God,  with  respect  to  the  eternal  condition 
of  men,  which  was  set  on  foot  by  Calvin,  and  be- 
came an  inexhaustible  source  of  intricate  research- 
es, and  abstruse,  subtil  and   inflexible  questions. 
The  most  ancient  Helvetic  doctors  were  far  from  a- 
doptiug  the  doctrine  of  those,   who   represent  the 
Deity  as  allotting  from  all  eternity,  by  an  absolute, 
arbirtary,  and  unconditional  decree,to  some  ever- 
lasting happiness,  and  to  others  endless  misery, 
without  any  previous  regard  to  the  moral  character 
and  circumstances  of  either:  their  sentiments  seemed 
to  diflferbut  very  little  from  those  of  the  Pelagians, 
nor  did  they  hesitate  in  declaring,  after  the  example 
of  Zuingle,  that  the  kingdom  of  heaven  was  open  to 
all  who  lived  according  to   the  dictates  of  right 
reason.     Calvin  had  adopted  a  quite  different  sys- 


[  S31  ] 

tern  with  respect  to  the  divine  decrees.  He  fiiain- 
tained,  that  the  everlasting  condition  of  maukiud  in 
a  future  world  was  determined  from  all  eternity,  by 
the  unchangeable  order  of  the  Deity,  and  that  this 
absolute  determination  of  his  will  and  good  plea- 
sure was  the  only  source  of  happiness  or  misery  to 
every  individual.  Passing  Episcopacy,  which  no 
man  in  his  senses  believes  was  ever  sanctioned  by 
Calvin,  but  if  ttiere  should,  let  them  look  into  his 
institutions  upon  that  subject,  we  shall  proceed  to 
exhibit  his  sentiments  upon  rites  and  ceremonies  in 
the  church.  Those  w  ho  hear  me  will  not  rej^ret  the 
length  of  the  specimen.  1  wish  the  whole  of  it  was- 
wrote  upon  the  hearts  of  all  nations:  it  would 
quell  the  corrupting  current  of  all  the  abominations 
of  the  earth.  I  wisli  my  opponent  was  apprized 
of  the  danger  of  the  wild  gourds,  and  would,  like 
the  sons  of  the  prophets,  ci^  out  there  was  death  in 
the  pot.  But  let  us  try  Calvin's  meal,  it  has  had 
miraculous  efficacy. 

^''But  it  is  contended,  that  though  the  ecclesiasti- 
cal laws  should  in  a  hundred  instances  be  unjust 
and  injurious  to  us,  yet  they  ought  all  to  be  obey- 
ed without  any  exception;  for  that  the  point  here 
is  not  that  we  should  consent  to  errors,  but  that  we 
who  are  subjects  should  fulfil  even  the  severe  com- 
mands of  our  governors,  which  we  are  not  at  liberty 
to  reject.  But  here  likewise  the  Lord  most  hap- 
pily interposes  with  the  truth  of  his  word,  delivere 
Bs  from  such  bondage^  and  establishes  us  in  the 


[233    I 

liberty,  whldi  he  liath  procured  for  us  by  his  sacred 
blood,  die.  Iciietit  of  which  lie  hath  repeatedly  coa- 
firmed  by  i)i«  word.  For  the  question  here  is  not, 
as  they  fr.ll;  c'ously  pretend,,  merely  Avhether  we 
shall  endure  some  grievous  oppression  in  our 
bodies;  but  w  hetlier  our  consciences  shall  be  de- 
prived of  their  liberty,  that  is,  of  the  benefit  of  the 
blood  of  Christ,  and  shall  be  tormented  with  a 
wretched  bondage.  Let  us  however  pass  over  this 
also,  as  if  it  were  matter  of  little  importance.  Bat 
do  we  think  it  a  matter  of  little  importance  to  de- 
prive the  Lord  of  his  kingdom,  vvliich  lie  claims  to 
liimseU  in  such  a  peremptory  manner?  And  it  is 
taken  away  from  him,  whenever  lie  is  w  orshipped 
w  ith  lavys  of  human  invention,  whereas  he  requires 
himself  to  he  honored  as  the  sole  legislator  of  his 
own  worship.  And  that  no  one  may  suppose  it  to 
be  a  thiug  of  trivial  importance,  let  ns  hear  in  what 
estimation  it  is  held  by  the  l^ord.  ^Forasmuch,'  he 
says,  *as  this  people  draw  near  me  with  their  mouth, 
but  their  fear  toward  me  is  taught  by  the  precept  of 
men;  therefore,  behold,  I  will  proceed  to  do  a  nuu- 
vellous  work  amcnig  tiiis  people,  even  a  marvellous 
work  and  a  Monder:  for  the  wisdom  of  their  wise 
men  shall  pinibh.  and  the  understanding  of  their 
prudent  men  shall  be  hid.'  Again,  ''In  vaiir  do 
they  worship  me,  teacliing  for  doctrines  the  com- 
ii>audments  of  men.'  When  the  children  polluted 
themselves  by  various  idolatries,  tlie  cause  of  ail 
the  evil  is  attributed  to  the  iripnre   mix"":*^  -  '  " 


C  S33  3 

they  made  by  devising  new  modes  of  worship  ta 
violation  of  the  commands  of  God.  Therefore  the 
sacred  history  relates  that  the  strangers  who  had 
heen  transplanted  by  the  king  of  Babylon  from 
other  countries  to  inhabit  Samaria,  were  torn  in. 
pieces  and  devoured  by  wild  beajits,  ^because  they 
knew  not  the  statutes  or  ordinances  of  the  God  of 
the  land.'  Though  they  had  committed  no  fault  in 
the  ceremonies,  yet  vain  pomp  would  not  have  been 
approved  by  God;  but  he  did  not  fail  to  punish  the 
violation  of  his  worship,  wlien  men  introduced  new 
inventions  inconsistent  with  his  word.  Hence  it 
is  afterwards  stated,  that  being  terrified  with  that 
punishment,  they  received  rites  prescribed  in  the 
lavv,  yet  because  they  did  not  worship  the  true  God 
aright,  it  is  twice  repeated  that  "^they  feared  the 
liord,'  and  at  the  same  time  that  ^they  feared  not 
the  Lord.'  Whence,  we  conclude,  that  part  of  the 
revenue  which  is  paid  to  him  consists  in  our  worship- 
ping hira  in  a  simple  adherence  to  h's  commands, 
without;  the  admixture  of  any  inventions  of  our  own. 
Hence  the  frequent  commendations  of  pious  kings, 
that  they  ^walked  in  all  his  commandments,  and 
turned  not  aside  to  the  right  hand  or  to  the  left.'  t 
go  still  further;  though  in  some  services  of  human 
invention  there  appears  no  manifest  impiety,  yet  as 
soon  as  ever  men  have  departed  from  the  command 
of  Godjit  is  severely  condemned  by  the  Holy  Spirit. 
The  altar  at  Aha'z,  the  model  of  which  was  brought 

from  Daniascus;might  seem  to  be  an  addition  to  the 

E  e 


[  234  ] 

tirnaments  of  the  temple,  because  his  design  was  to 
offer  sacrifices  upon  it  to  God  alone,  with  a  view  to 
perform  these  services  in  a  more  splendid  manner 
than  upon  the  ancient  and  original  altar;  yet  we 
see  how  the  Holy  Spirit  detests  such  audacity,  for 
no  other  reason  than  because  all  the  inventions  of 
men  in  the  worship  of  God  are  impure  corruptions. 
And  the  more  clearly  the  w  ill  of  God  is  revealed  to 
us,  the  more  inexcusable  is  our  pres-umption  in 
making  any  such  attempt.  Wherefore  the  guilt  of 
Manasseh  is  justly  aggravated  by  the  circumstances 
of  his  having  'built'  new  'altars  in  the  house  of  the 
Lord,  of  which  the  Lord  said,  in  Jerusalem  will  I 
put  my  name;'  because  such  conduct  was  like  a 
professed  rejection  of  the  authority  of  God. 

*'Many  persons  wonder  why  the  Lord  so  severe- 
ly threatened  that  he  would  'do  a  marvellous  work 
among  the  people,'  whose    'fear  toward  him'   was 
taught  by  the  precepts   of  men,'   and   pronounces 
that  he  is  'worshipped  in  vain'  by  'the  command- 
ments of  men.'     But  if  such  persons  would  consider 
what  it  is  to  follow  tiie  word  of  God  alone  iu  mat- 
ters of  religion,  that  is,  of  heavenly  wisdom,  they 
•would  immediately  perceive  it  to  be  for  no  trivial 
reason  that  the  Lord  abomin  ites   such  corrupt  ser- 
vices, wliich  are  rendered  to  him  according  to  the 
caprice  of  tlie  human  mind.     For  though  persons, 
who  obey  such  laws  for  the  worship  of  God,   have 
a  certain  appearance  of  humility  in  this   their  obe- 
dience; yet  they  are  very  far  from  being  humble 


[  235  ] 

before  God,  to  whom  they  prescribe  the  same  laws' 
which  they  observe  themselves.     This  is  the  reasoa 
why  Paul  requires  us  to  be  so  particularly  cautious 
against  being  deceived  by  the  traditions  of  men,  and 
will  worsliip,  that  is  voluntary  worship,    invented 
by  men  without  the  word  of  Grod.     And  so  indeed 
it  is,  that  our  own  wisdom,  and  that  of  all   other 
men^  must  become  lolly  in  our  esteem,  that  we  may 
allow  God  alone  to  be  truly  wise.     This  is   very 
far  from  being  the  case   with   those  who   study  to 
render  themselves  acceptable  to  him  by  petty   ob- 
servances of  human  contrivance,  and  obtrude  upon, 
him,  in  opposition  to  his  commands,  a  hypocritical 
obedience,  which  in  reality  is  rendered  to   men. 
This  was  the  conduct  of  men  in  former   ages;  the 
same     has    happened   within     our  remembrance, 
and  still  happens  in    those   places,  where  the  au- 
thority of  the  creature  is  more  regarded  than  that  of 
the  Creator;  where  religion,  if  religion  it  deserves 
to  be  called,  is  polluted  with  more  numerous  and 
senseless    superstitions    than    ever  disgraced   the 
worst  of  paganism.     For  what  could  proceed  from 
the  minds  of  men,  but   things  carnal,  foolish,  and 
truly  expressive  of  their  authors?" 

D.  D.  Nothing  can  be  more  clear  or  consoling 
than  their  harmony  in  all  the  leading  doctrines  of 
tlie  gospel,  which  are  known  at  this  day  as  the  doc- 
trines of  the  reformation.  Around  these,  christians 
rallied  with  one  heart  and  one  soul:  these  were  the 
basis  of  their  union  and  communion.     Nor  is  ther& 


[236  3 

such  a  thing  as  a  sectarian  note  of  the  church  to  be 
found,eitlMir  among  their  public  instruments  of  pro- 
fession,or  in  any  protestant  writer  of  eminence,  witlt 
whom  the  author  is  acquainted,  whether  of  that  or 
of  a  subsequent  age. 

William.  Miriable  Dictu!  What  was  the  mean- 
ing of  so  many  confessions,  the  Argentinens,  Bo- 
horemic,  Wirtemburg,  Gallican,  Anglic,  flelvet^ 
Scotic,  compiled  betvvccn  the  years  1530  and  1568? 
what  was  the  reason  of  no  much  dissension  thai 
made  Calvin  gioan  so  loudly  in  his  letter  to 
Craumar,  (1)  I  wish  &c. 

What  was  the  reason  of  calling  the  Synod  of 
Dort,  and  many  others,  which  was  labour  in  vain, 
to  bring  them  only  to  federative  union,  that  they 
might  not  as  many  of  them  had  deiiled  themselves, 
had  profaned  their  holy  things  by  civil  establish- 
ments, by  whicii  they  put  their  necks  under  a  yoke 
of  bondage  to  the  kingdoms  of  this  world,  that  they 
might  not  persecute  one  another. 

JJ.  D.  Certainly  it  was  to  enjoy  the  truth  and  the 
worship  connected  with  it, that  they  broke  commu 
nion  with  Rome.     Their  very  acts  declai;e  it  to  be 
the  communion  with  each  other. 

William.  This  is  but  a  feeble  declaration.    Cal- 
vin broke  of  and  became  an  advocate  forjustifica 
tion  by  grace.     Armcuius  broke  of  and  became  an 
advocate  for  justification  by  works.     AVere  they 
qualified  for  communion  at  the  Lord's  table? 


(1)  Pica,  pa^c  lyr,  quoted  diulog-uc,  pag-e  193,. 


[  S37  ] 

I).  B.  If  it  were  not  so,  and  so  viewed,  they 
would  Lave  been  self  convicted  of  having  lost  tlie 
church  of  God  in  their  zeal  to  reform  her,  in  as 
much  as  they  would  not  have  retained  enough  to 
ere^t  a  church. 

William.  Does  the  Doctor  mean  principles  e- 
nongh?  I  expect  Calvin  had  enough  without  Arme- 
iiius?  Or  does  he  mean  people  enough?  One  or  two 
entitles  to  communion:  I  expect  the  five  on  Mount 
Taber  were  sufficient. 

D.  D.  They  maintained  that  the  one  church  of 
God  scattered  over  the  whole  earth,  ought  to  have 
but  one  communion,  so  that  whoever  is  in  commu- 
nion with  one  part  of  the  catholic  church  is  by  this 
very  fact  in  communion  w  ith  every  other  part,  and 
is  to  be  acknowledged,  received,  and  cherished. 
Lest  I  should  be  thought  to  exaggerate,  let  them 
speak  for  themselves. 

William.  Did  they  all  think  themselves,  their 
neighbors,  so  perfectly  conformed  to  the  Divine 
Law,  that  they  were  all  Avortliy  of  assembling  at 
one  communion,  who  professed  faith  in  Christ?  Or 
did  they  think  they  ought  to  be  so?  But  if  tliey  ac- 
tually had  the  purity,  as  they  were  of  nations  far 
extendi-d  and  of  language  unintelligible  one  to  a- 
nother,  was  it  practicable,  consistent  with  church 
government  and  purity,  in  the  ministerial  broOier- 
hood?  Or  if  they  were  wild  enough  to  Ijiink  so, 
did  they  put  it  in  practice  or  not,  for  an  hour? 
B.  1).  The  Augsburgh  confession  condemns  the 


[  238  ] 

the  donatists  for  breaking  off  from  the  catholic 
church,  for  having  bad  men  in  her  communion,  and 
even  in  her  ministry,  they  of  course  condemn  all 
men  who  do  as  they  did. 

William.  And  therefore  we  must  commune  with 
bad  ministers  and  men,  no  matter  hoAV  ucfarious^of 
any  church  who  profess  themselves  a  church  of 
Christ!  Do  we  not  justify  the  church  we  commune 
with,  and  wish  tjiem  God  speed?  Is  this  obeying 
the  command,  ^'Thus  saith  tlie  Lord,  stand  ye  in 
the  ways,  and  see  and  ask  for  the  old  paths,  where 
is  the  good  way  and  walk  therein,  and  ye  shall 
find  rest  unto  your  souls:"  or  is  it  not  the  language 
cf  rebellion?  But  they  said  we  will  not  walk  therein, 
if  we  offer  our  sacrifice  in  all  places,  will  we  not  be 
walking  in  the  broad  way?  If  we  justify  bad  men, 
and  bad  ministers  by  communing  with  them,  will 
we  not  be  healing  the  heart  of  the  daughter  of  his 
people,  slightly  saying  peace,  peace,  where  there  is 
no  peace?  Or  what  has  the  faith  of  a  true  believer  to 
do  with  the  opinion  of  the  Lutherans,  (who  were 
neither  Presbyterians  nor  Evangelists)  concerning 
the  Donatists  1000  years  ago? 

3.  D.  The  Belgic  confession: — 

William.  The  Doctor  need  not  stagger  me  with 
the  Belgic  confession.  1  with  avidity  receive  with- 
out exception  every  jot  I  ever  found  in  it,  it  is  just 
Calvin's  institution  thrown  into  \\w  form  of  a  con- 
fession. Its  preface  most  beautifnliy  delineates 
the  ra.thoUc  or  iuvij?ible  state  of  Christ's  church,  of 


[  S39  ] 

which  he  is  the  invisible  everlasting  liead.  It  then 
proceeds,  "We  believe  tha*  the  utmost  diligence 
and  prudence  are  to  be  used  in  determining,  ac- 
cording to  the  word  of  Grod,  which  is  that  true 
church,  since  all  the  sects  upon  earth  lay  claim  to 
the  same  title, 

J).  I).  Some  of  the  expressions  are  very  strong: 
and  to  those  not  acquainted  with  the  circumstances 
under  which  they  were  used,  may  look  as  if  they  re» 
quired  spotless  perfection  in  a  true  church;  or  ab- 
solute agreements  in  all  views  of  scriptural  institu- 
tions. But  the  reader  must  not  permit  himself  to 
be  carried  away  by  such  a  mistake;  nothing  could 
be  further  from  the  intention  of  this  "good  confes- 
sion." Its  object  is  to  show  the  protestant  church 
to  be  a  true  church  in  opposition  to  the  church  of 
Kome. 

William.  This  is  a  strange  perversion.  By  what 
authority  did  he  say  the  ijvotestant  churcli?  Bid  he 
call  the  protestant  church,  taken  in  all  its  latitude^, 
to  be  the  true  invisible  catholic  church  he  had  been 
describing?  Did  they  all  come  up  professionally  to 
the  standard  character  of  the  Belgic  church?  Or  did 
he  not  leave  some  of  them  without  the  ranges?  Did 
Hone  of  them  attribute  more  to  themselves,  their  in- 
stitutions and  traditions  than  to  the  word  of  God? 
Did  they  ajl  submit  themselves  to  the  yoke  of 
Chist?  Tlien  they  brought  no  precepts  of  men  with 
them,  for  no  one  who  believes  Christ  the  son  of 
€rod,  and  the^aloue  head  of  the  church,  will  tempt 


r  Uo  ] 

his  spouse  to  commit  adultery  by  yielding  to  the 
aatiuH'iiics  of  auother  Lawgiver,  I  think  the  Belgic 
had  her  eyes' upon  all  those  who  with  articles  of 
their  faith  had  oiingled  their  worship  with  the  pre- 
ceptSj  rites  and  ceremonies  of  royalties,  till  they 
"Were  conscious  they  were  obnoxious  to  the  censure  of 
pure  worsliipevs  simply  that  they  might  obtain  their 
indulgence,  seeing  they  worshipped  no  other  God 
thau  the  God  of  Israel,  such  as  not  administering 
the  sacrament  according  to  his  prescription,  a  touch 
at  consubstantiation  as  ready  as  transubstantiation, 
as  persecuting  those  who  aim  at  holy  conformity  to 
his  Law.  Calvin  well  knew  his  followers  suffered 
much  from  this  quarter  from  profest  prodestants. 

The  simple  design  of  ceremonies   is   to  affoid  to 
subjects  an  opportunity  to  attest  their  love  and  loy- 
alty to  the  sovereigns  who  impose  them:,  they  arc 
of  no  virtue  nor  test  of  affection  to  any  other.  Now 
they  are  positive  in  exact  proportion   as  they  arc 
void  of  reason  in  themselves  to  command  obedience 
and  derive  their  authority  from  the   power  who  en- 
joins them,  and    in   exact  proportion  as  they  are 
positive  are  they  a  test  of  obedience  or  disob  cdicnce. 
To  meet  this  plainly,  the  first  that  were  enjoined 
were  bat  two,  the  one  to  threaten  and  the  other  to 
encourage.     Kovv    whether    these   authorities    be 
divine  or  human,  they  are  given  for  the  same  pur- 
pose, and  acknowledged  in  themselves  indifferent, 
yet  when  enjoined  they  entirely  lose  their  indiffer- 
ouce  and  are  made  the  essentials  of  life  in  propor- 


[  2U  ] 

tion  to  tbe  power  and  authority  of  the  iniposers^ 
and  this  the  world  has  found  in  all  ages  from  au- 
thorify  divine  and  human,  Now,that  a  civil  prince 
should  have  a  right  to  demand  a  test  of  love  and  o- 
bedience  from  his  constituents  cannot  be  deniedj 
especially  if  he  is  justjruling  in  tl^e  fear  of  the  Lord, 
but  that  he  should  i^npose  his  ceremonies!  upon  us 
in  things  pertaining  to  God,  as  if  divine  authority 
was  in  any  wise  defiicient,  is  the  provocation  that 
stirs  up  liis  jealousy  equal  to  any  violation  of  divine 
law,  and  nothing  more  ridiculous,falacious  or  dan- 
gerously deceitful,  than  to  make  ceremonies  matter 
of  inditferencc,  there  is  nothing  cuts  deeper.  It  is 
expressly  by  those  tests  that  Jehovah  is  called  a 
CDUsuming  fire.  Tlie  image  is  taken  from  a  jealous 
husband.  If  he  finds  his  wife  more  attentive  (though 
in  small  matters)  to  a  stranger  than  to  himself,  will 
he  make  it  a  matter  of  indifference?  I  trow  not. 

The  "Plea  for  sacramental  communion  upon  ca- 
tholic principles''  has  favoured  us  with  36pages  ex- 
tracted chiefly  trom  the  divers  prefaces   of  protes- 
tant  confessions,  in  which  they,eacli  to  the  best  ad- 
vantage, recommended  themselves  for  the  liberality 
of  their  sentiments  towards  churches  and  Individ* 
nals  differing  from  their  respective  modes:  in  which 
they  all  distinguished  themselves  from  the  exam- 
ple they  had  before  their  eyes  among  their  imme- 
diate  predecessors,  the  Romans.     That  wherein 
they  differed  too  far  for  one  communion,  they  did 
Hot  take  it  upon  them  to  excommunicate  each  other 


[  343  ] 

from  the  list  of  Christ's  churches,  but  iliat  they 
could  so  far  forbear  with  thera,  with  all  their  diver- 
sities, as  to  recognise  them,  in  a  general  sense, 
churches  of  Jesus  Christ,  some  more,  some  less 
pure,  and  a  great  desire  of  an  increase  of  purity, 
till  they  would  come  to  the  unity  of  one  pure  faith 
in  things  becoming  Godliness. 

But  how  the  Doctor  gathered  from  one  or  all  of 
them  the-  novel  plan  of  reciprocity  of  sacramental 
communion,while  they  were  all  of  them  distinct  de- 
nominations and  independent  kingdoms,  and  all  ex- 
cept the  Calvinistmore  or  less  connected  by  estab- 
lishments, and  many  of  them  bound  by  civil  autho- 
rity to  observe  therites,and  some  of  them  so  differ- 
ent in  sentiments  ''that  human  society  could  scarce- 
ly exist,"  and  others  could  not,for  they  were  perse- 
cuted to  hard  prisons  and  to  death.  Now  Isay,how 
the  Doctor  gathered  from  these  recommendations  of 
their  respective  confessions  of  faith,  they  were  all 
in  close  sacramental  communion?  If  he  had  craft 
enougli  to  make  others  believe  if,  1  am  sure  he  did. 
not  himself,  or  he  would  had  many  more  infallible 
pFQofs  to  convince  men  of  sense,  but  wherein  he 
commits  himself,  he  proceeds  to  tell  of  many  coun- 
cils, who  a3senibled  for  the  express  purpose  of 
forming  a  federative  union  as  preparatory  for  ex- 
tending sacramental  communion,  he  extols  the  holy 
council  ofDart  as  the  mostfamous.  This  Synod  wa;^ 
made  up  of  delegate  members   commissioned  by 


[  243  ] 

governments,  civil  and  sacred:  the   principal  point 
of  debate,  was  concerning  the  divine  decrees.  Some 
thought  that  God  had  only  permitted  the  first  man 
to  fall  into  transgression  witiiout  positively  predes- 
tinating his  fall.  But  others  M'ent  much  farther,who 
maintained  that  God,  in  order  to  exercise  and  dis- 
play his  awful  justice  and  his   free  mercy,  had  de- 
creed  from  all  eternity  the  transgres.sion  of  Adam* 
Those  that  held  the  latter  sentiment  were  denomina- 
ted supralapsarians  to  distinguisli  them  from  theSub- 
lapsarians,who  maintained  the  doctrine  of  permis- 
sion.    Now  it  is   a    notorious   fact  that  the    holy 
Synod  condemned  the  supralapsarians    and  just;fi- 
ed  the  sublapsarians.     They  justify  the  Calvinists 
and  condemn  tlie  Armenians.    Now  a  genuine  Cal- 
vinist  and  a  Supralapsarianare  one:  a  Sublapsarian 
and  an  Armenian  are  the  same.   So  judicious  was 
this  Synod  to  please  all  parties;  but  did  they  in  the 
least  degree  acquire  the  renowned  name  of  pacifica- 
tor? No!  they  only  w^iet  the  edge  of  resentuient:(l) 
every  church  lost  by  the  attempt:  (see  Mosheim  on 
the  subject!)  And  rarely  have  any  general  council 
fared  better.    Men  sent  by  government  must  go  by 
instruction  and  have  their  own  honor  to  support^ 
that  they  meet  like  the  famous  council  of  Nice,  so 
rude  that  they  need  an  emperor  to  prorogue  their  as- 
sembly.    If  their  canons  were  sound  they  became  a 
law  that  men  conformed  to,not  for  conscience  sake, 

(1)  See  Calvm's  institutes. 


[  244  ] 

but  because  it  was  a  law.  If  they  were  unsound} 
inany  embraced  them  to  be  in  favour  with  princes, 
and  the  innocent,  who  could  not  in  conscience  com- 
ply,are  made  subjects  for  persecution. 

IVow  if  theciiurches  in  that  age  could  not  agree^ 
as  they  did  not  then,   nor  ever  have  since, about  the 
greatest  and  most  essential  doctrines  in  theology,  I 
ask  in  his  holy  name,  how  could  they  be  in  union 
and  sacramental  communion.  The  difference  was  as 
wide  as    if  the  dispute  was,  had  the  Godhead  as 
much  divinity  in  him  as  a  man  of  common    sense, 
or  as  he   is  acknowledged  to  be  by  the  orthodox? 
Was  he  capable  of  having  a  design  like  a  man?  If 
lie  had,  that  design  was  one  infinite  and  immutable 
purpose,  concerning  all  things  which  have  or  ever 
shall  have  being,in  all  the  relations  they  sustain   to 
himself  and  one  another.  Now  the  knan,who  would 
not  acknowledge  this  is  assuredly  too  ignorant  to 
set  down  at  the  Lord's   table  in  any  church.     1 
challenge  any  man  of  common   reflection  to  look 
either  into  the  volume  of  creation,  to  the   sun,  the 
moon,  and  the  stars  he  ordained  to  be  his  servants, 
or  the  volume  of  revelation  where  he  manifests  his 
moral  pcrrections  in  the  communication  of  his  grace, 
abounds  to  the  chief  of  sinners  in  making  them  par- 
takers of  a  divine  nature,  and  say  the  author  had 
no  design  or  purpose.   If  he  had  not,hecould -not  be 
God.     Who  says    there  is  no  God?  The  fool,  the 
mighty,  the  noble,  the  disputer  of  this  world.     The 
g'>od  Lord  deliver  us  from  such  wicked  and  un* 


[245  3 

i'easonable  men,  who  have  not  faith,  for  he  who  has 
not  faith  in  the  divine  decrees  is  a  wicked  un- 
reasonable man.  The  rod  of  God  to  {urge  the 
godly,  let  them  have  &triug  and  they  would  soon 
out  strip  Cious  the  emperor,  who  claimed  divine 
homage.  Let  them  into  the  churchj  and  you  will 
see  the  flock  scattered  by  wolves,  (1)  for  only  grant 
he  had  design,  and  that  he  is  God  infinite,  the  con- 
sequence is  manifest,(2)  ''but  he  ts  in  one  mind,  and 
who  can  turn  kimV^  You  have  granted  every  thing 
that  Paul  and  Calvin  plead  for  on  the  subject. 

But  again,  if  he  had  no  design,  how  could  he, 
have  predicted  parts  of  a  design?  In  tlie  day  thou 
eatest  thereof  thou  shalt  surely  die:  the  seed  of  the. 
woman  shall  bruise  the  serpent's  head,  he  shall  be* 
,a  wild  man, and  his  hand  against  every  man:  curs-* 
ed  be  Canaan  a  servant  of  servants  shall  he  be  to  his 
brethren, and  Babylon  shall  bo  a  desolation  &c.  §*c. 
Kow  did  not  the  words  of  the  prophets  take  hold 
upon  us?  O!  Wherefore  hast  thou  made  all  men  ia 
vain?  Is  it  not  in  vain  that  a  man  should  have  the 
soul  and  body  of  a  man,  who  cannot  see  design  in 
the  God  that  made  him?  Now  they  who  cannot 
agree  about  just  principles  will  never  agree  about 
tisages,  rites,  and  ceremonies. 

D,  D,  William  must  have  reasoned  himself  out 
of  his  argument,  and  instead  of  defending  his  fa- 
vourite  point,  sectarian  communion,  he  had  plung- 
ed himself  into  the  inscrutable  mysteries  of  prcr 

(1)  Acts  XX,  29.         ~  (2)  Job  sxiii.  13  v, 


I  246  ] 

tlestinatiou;  a  point  acknowledged  by  all  parlies, 
too  mysterious  to  be  made  a  term  of  communion. 
^^At  a  general  vSynod  held  at  Tonneins,  in  May> 
I6l45tliey  drew  the  outlines  of  a  detailed  plan  for 
^miiing  the  churches  of  divers  nations  into  one,  and 
Uie  self  same  confession  and  doctrine,  in  which  the 
following  are  conspicious  features: 

J,  To  avoid  the  Armenian  controversy;  for  they 
say  that  instead  of  disputes  about  religion  *'it  were 
Ibetter  to  lay  on  the  table  before  the  assembled  dele- 
gates the  several  confessions  of  the  reformed  church- 
es, and  that  out  of  all  these  confessions,  there  might 
be  framed  one,  in  common  to  them  all,  in  which 
clivers  points  may  be  omitted,  the  knowledge 
whereof  is  not  needful  to  our  everlasting  happiness, 
among  which  the  controversy  moved  by  Piscator, 
(viz.  whether  Christ's  obedience  was  for  himself, 
§*c.(l)and  several  subtil  x>piuions  broached  by  Ar- 
irtenians,  about  free  will,  the  saints  perseverance, 
ai)(l  predestination  may,be  reckoned. 

11.  ^Vo  avoid  contentions  about  ceremonies  and 
church  government,  which  they  call  quillets.  They 
were  to  open  with  a  fast,  and  close  with  the  cele- 
bration of  the  Lord's  supper.  On  this  plan  for  pro- 
testant  union  it  maybe  remarked: 

1st.  That  it  did  not  contemplate  merely  the  re- 
ciprocation of  ministerial  and  christian  fellowship 
in  the  several  churches,foi"  that  had  been  in  regular 
practice  among  protestants  all  along,  the  majority 


(1)  Mosh.  V.  5,  page  356. 


[247  J 

of  the  Lutherans  excepted.  It  went  inucli  fuvther, 
even  to  the  organization  of  the  whole  protestant  in- 
terest in  a  public^federative  union,  each  of  the  com- 
ponent churches  retaining  however  its  own  inde- 
pendence and  internal  order.  It  was  infactCalvin's 
plan  revived  or  rather  prosecuted,  for  it  tloes  not  ap- 
pear to  have  been  ever  abandoned. 

William.  This  is  as  substantial  a  demonstratioii 
that  the  churches  were  in  the  habitual  practice  of 
catholic  communion,  as  when  Cardinal  Richelieu  of- 
fered the  most  easy  terms  of  reconciliation  to  the 
reformed  church,  that  the  two  churches  were  in. 
christian  communion.  (1)  It  is  strange  to  me,  the 
Doctor  could  not  find,in  a  mount  of  church  history, 
as  many  quotations  as  might  have  filled  up  the 
chasms  of  400  pages,  without  stumbling  upon  the 
most  irrisistible  argument  to  refute  his  opinion,  es- 
pecially when  he  gave  us  the  original  and  the  trans- 
lation. Two  things  are  conceded  by  the  Plea, 
that  sacramental  communion  is  the  highest  act  of 
communion,and  that  communion  presupposes  union. 
Yet  this  assembly  aimed  to  go  much  farther,  &c. 

Now  according  to  the  above  concessions,  this 
union  ought  to  have  preceeded  sacramental  commu- 
nion: but  the  Plea  says  it  did  not,  for  that  had  been 
in  regular   practice  among   protestants   all  along. 

But  again,  how  could  it  be  in  regular  practice  be- 
fore there  was  any  regulations  between  them?  or 

(1)  Mosh.  pag'e  120,  v.  5, 


[S48  ] 

how  did  tliey  arrive  at  the  liiglies  t  act  of  commu- 
nion before  they  laid  the  foundation?  was  not  thi.^ 
laying  the  cape  stone  first,  or  beginning  where  they 
^  should  end?  If  they  had  been  in  regular  commu- 
nion all  along,  how  did  it  require,  that  government 
should  pass  a  law,  if  they  agreed  they  should  com- 
mune together?  (1)  But  again,  if  the  argument  an- 
swers the  design  of  the  disputent,  it  proves  that 
protestants  had  always  been  in  regular  communion* 
Jf  I  had  been  searcliing  for  proof  E  would  selected 
it,  to  provfe  they  were  not  at  that  time  in  regular  re- 
ciprocal  communion,  and  that  they  had  to  commence 
Some  of  the  first  outlines  of  such  a  fellowship;  if 
they  had, as  I  believe  they  had,  not  any  such  a  de- 
sign. The  Plea  aware  of  this  construction  obviates 
it,  by  a  point  black  assertion,  without  proof  but  his 
sacred  testimony,  they  had  always  been  in  regular 
commumon.  and  then  I  know  not  what  he  made  of 
his  argument,  for  to  me  it  has  neither  minor,  major 
nor  consequitur  in  his  favor.  His  cement  is  rather 
repulsive  than  cohesive,  and  more  fulsome  than 
either. 

B.  B.  Then  I  would  know  of  William  what  the 
assembly  meant. 

William.  Tlie  design  of  the  assembly  is  maui- 
fesL  The  clergy,  except  Calvin  and  his  followeri^ 
had  involved  the  churches  in  such  a  wretched  state 
of  distraction  by  committing   whoredom  with  the 


(1)  Pica,  page  20;l 


£  S49  ] 

civil  powers,  to  exact  more  than  free  will  offering 
of  the   people,  that  human  society,  could  scarcely 
exist.  They  had  sacrificed  all  the  religious  and  na- 
tural rites  of  the  bride,  to  another  husband  than  her 
own:  that  unless   she  would  yield  to  the  base    de- 
signs of  a  destroyer  rather  than  her  Saviour,  she 
must  abide  the   arbitrary   penalty  carnal  despots 
would  extend  at  pleasure,  even  to   beheading,  and 
burning   what  they  called  heretics.  (1)    Now,  the 
design  of  the  assembly  is   to  amelorate  their   cir- 
cumstances, by  some  general   federative  union,   if 
they  should  agree  but  in  a  few  points,  and  so  pro- 
gress.But  they  were  so  much  attached  to  their  hob- 
by horse,  their  mother  had  rode  to  death,  they  nor 
their   seed,  breed,  nor  generation,    could   be    dis- 
mounted to    this  day.     I   am  sorry   their  conduct 
compels  me  to  such  boldness  of  speech.     But  this 
connection  has  been  the   curse  of  curses:  the  first 
born  of  death,  which  shed  every  drop  of  the  martyrs' 
blood,  and  no  language  can  set  forth  the  descry  of 
the  abominations;  nor  will  helPs  torment   ever  be 
sufficient  to  exceed  the  demerits  of  their  guilt.     If 
the  most  deformed  giant  should  seize  the  most  del- 
icate motlier,  and  with  iron  hands  should  arrest  her 
babe  from  hev  arms,  and  extract  the  miUi  from  her 
breast,  to  feed  the  lion  whelps:  it  would  be  no  com- 
parison to  the  horid  deed  of  bartering  away   the 
natural  and  divide  rights  of  the  saints,  refined  by 


(1)    See  Neal'sbistovv  of  the  Puritans,  v.  1.  pagQ  64. 


[  S50  ] 

the  blood  and  spirit  of  the  son  of  God,  till  the  world 
Was  no  more  worthy  of  them,  into  the  hands  of 
wicked  rulers,  who  glory  in  nothing  more  than  to 
display  their  power,  and  make  their  wrath  known 
against  those  whose  faces  show  as  the  face  of  aa 
Angel,  and  whose  expiring  voice  cried  aloud, 
'^Lord  lay  not  this  sin  to  their  charge.''^ 

Now,  when  the  church  was  laying  in  this  ne- 
farious bed  of  adultery,  and  princes  who  set  up  for 
the  supreme  head  of  the  churcli,  and  were  acknow- 
ledged as  such,  commissioned  the  clergy  to  attend 
the  general  Synod,  and  vote  as  they  instructed 
them,  could  any  man  in  his  senses  conceive  that 
the  independent  kingdoms  and  churches,  as  con- 
tradictory in  articles  of  faith  as  in  rites  and  cere- 
monies, were  in  and  always  had  been  in  the  regu- 
lar habitof  ministerial  and  christian  fellowship,and 
all  their  laity  in  close  sacramental  communion,  on 
catholic  principles.  j5ut  it  is  indecent  to  triumph 
over  a  conquered  enemy. 

D.  D.  By  what  authority  does  William  vilify 
the  divines  of  the  reformation,  as  being  too  obsequi- 
ous to  princes? 

William.  Because,  whenever  a  move  was  made 
for  calling  a  council,  it  appears  from  the  custom  of 
the  times  it  was  natural  to  apply  to  their  his;hness 
for  liberty,  power,  or  influence,  as  to  the  King  of 
Kings.  Had  they  applied  to  the  latter  they  had  not 
always  laboured  in  vain:  ^'Mr.   Sa^iar  after  coh- 


[  25i   I 

fereuce  with  Lord  Duplessis  to  write  in  their  uama 
and  hy  their  autliority  on  the  subject  to  the  princes 
and  divines  of  Germany.'^  The  brethren  of'Dauph 
ny,  "desiring  union  with  the  Germans,  they  wrote 
letters  to  des  Gourdon^and  de  Fontaines,in  London, 
entreating  them  to  co-operate  in  ejjecting  this  holy 
union,  and  that  princes  might  be  engaged   to  put 
forth  their  authority  therein,  that  so  the  protestant 
churches  might  be  united  in  one  and  the  same  doc- 
trine.'^    "This  union  was  quickened  by  a  propo- 
sal by  King  James  the  VL  to  the  French  churches, 
for  uniting  the  churches  of  divers  nations  into  one 
and  the  selfsame  confession. 

But  passing  this  subject,  I  have  a  few  general 
remarks  to  make,  in  the  said  prefaces  quoted  by  the 
I)octor. 

Three  out  of  five  beg  indulgence   in  the   use  of 
their  respective  ceremonies,  that  is,  I  suppose  they 
intended,that  those  who  used  different  rites  or  who 
used  no  human  precepts  should  not  despise  them  on 
account  of  theirs.     The  request  implies  guilt  of  no 
small  aggravation; they  were  perfectly  conscious  that 
it  was  by  the  positive  institutions  of  the  princes,  im- 
posed upon  the  worshippers,that  theRoman  hierar- 
chy acquired  its  nefarious  and  irrisistible  power, 
that  made  men  cry  but  who  is  able  to  make  war 
with  the  beast?  for  it  was  purely  by  such   tests  of 
subjection  to  their  lordly  dominion,  that  they  ac- 
quired the  blasphemous  arrogance  of  setting  in  the 
throne  of  God,  accounting  themselves  gods  ofth» 


[  252-] 

nations.  Now,  if  they  brought  out  with  them  the 
same  customs  which  wrought  the  destruction  of 
their  Mhers,  could  they  he  innocent  in  their  own 
eyes?  No,  if  they  had,they  would  not  have  begged 
indulgence  in  this  matter;  after  the  example  of 
Naaman,  the  Syrian,  the  Lord  pardon  thy  servant 
in  this  thing.  (1)  There  is  no  man  nor  church  of 
Grod,  whoboldly,in  defiance  of  death,  maintains  the 
purity  of  divine  Law,  will  beg  indulgence:  he  is  ex- 
alted far  above  that.  Lest  these  assertions  should 
appear  too  bold,as  we  arc  about  the  core  of  iniquity 
by  which  the  serpent  taught  rebellion  and  brought 
ruin  to  the  universe,  we  had  better  delay  a  little,al- 
thoughit  should  have  the  aspectof  degradation  and 
enquire.  There  are  three  words,  two  of  which  are 
confounded,  out  of  which  the  third  becomes  the 
most  pestilent  and  pernicious  evil  with  which  we 
are  visited. The  word  charity  is  adopted  in  the  room 
of  forbearance:  they  are  both  duties  enjoined,  and 
both  essential  to  the  man  of  God;  but  put  the  one 
for  the  other  and  the  whole  system  is  inverted. 
The  word  charily  iu  scripture  in  its  native  simplici- 
ty, implies  all  that  can  make  a  man  like  God,  and 
is  an  unlimited  grace.  It  is  tliat  divine  affection 
which  the  man  created  after  the  divine  image  has 
to  the  objects  of  divine  love:  so  that  the  spirit  of 
God  and  the  spirit  of  a  true  believer  are  congenial 
in  loving  the  same  things,  and   hating  the  samo 

(1)  ii.  Kings  (.  v,  18  rereev 


[  253  3 

thin.^s,  and  was  literally  practisetl  by  Teius,  wlieu 
lie  tabernacled  with  us,  and  we  beheld  his  glories 
as  the  only  begotten  of  the  father,  full  of  grace  and 
truth.  He  was  anointed  above  his  followers,because 
he  was  a  lover  of  truth  and  a  hater  of  falseiiood, 
and  as  our  head  of  influence,  he  constrains  us  to  the 
same  practice.  Now  put  this  for  forbearance  (al- 
though true  forbearance  cannot  exist  without  it,)  and. 
it  is  impossible  to  work  a  greater  confusion  in  theo- 
logy, f'orbearance  or  long  suftering  is  the  oiVspring 
of  charity,  yet  it  is  itself  far  from  being  charity.  It 
is  a  limited  gracious  disposition  in  the  mind,  which 
is  charity  or  charitable.  It  has  for  its  o))ject  the  sal- 
vation of  a  weakling  in  Christ.  Where  a  warfare  is 
carried  on  between  grace  and  corruption,  there  is 
something  become  visible  in  both  where  the  liesli 
wars  against  the  spirit,  by  vvhich  the  believer  is  of- 
ten foiled,  is  cast  down  seven  times  a  day>  and  seven 
times  a  day  his  mercy  lifts  him  up.  Now  being  a 
child  of  God  by  regeneration  but  a  feeble  babe, 
cryiug  Abba,  father,God  is  to  him  long  suffering  and 
forbears  to  pour  his  wrath  upon  him,  for  he  is  not 
under  the  law  but  under  grace,  and  sees  in  hisn,  as 
\t  were,  the  company  of  two  armies,  the  one  the  ob- 
ject of  his  love,  the  other  of  his  hatred.  His  pity 
makes  him  bear  long  with  him,  but  at  the  same  time 
v^ili  not  suffer  him  to  pass  on  without  instruction 
or  correction.  The  keepers  of  the  vineyard  being  of 
ttie  same  mind  with  the  husbandman,  loves  the 
child  and  will  not  spare  the  rod.  He  will  not  see  tin 


r  254  ] 

lie  upon  him:  lie  will  in  any  wise  reprove  liim:  if 
the  old  man  proves  stubhorn,  he  will  persist  in  his 
descipline,  teaching  and  correcting,  while  there  is 
hope.  He  will  not  weary  in  well  doing:  this  disposi- 
tion is  properly  called  forbearance.  Now,  put  for- 
bearance for  charity:  as  charity  is  an  unlimited 
grace  and  ^'bears  all  things,^^  it  must  love  all  men 
and  bury  all  infirmities  with  all  zeal  for  truth,  in 
that  unlimited  afTection  called  universal  benevo- 
lence, out  of  this  perversion  springs  up  the  word  in- 
dulgence. It  so  happened  in  old  times,that  he  who 
sat  next  to  the  emperor  had  the  principal  power  of 
granting  it  to  applicants,  who  alledged  the  senten- 
ces of  censure  from  inferior  courts  were  too  severe. 
They  applied  to  his  sacred  highness  for  a  remittance 
©r  absolution,  which  he  always  granted  by  an  act  of 
indulgence,  (as  happened  last  session  in  the  A.  R. 
Philadelphia,  without  any  consession  from  the 
criminal  condemned  in  the  inferior  court  and  twice 
in  the  superior,  and  instead  of  a  censure,  that 
his  triumph  might  be  the  greater,  they  created  him 
the  accuser,)  which  made  friends  to  the  extremes  of 
his  great  aud  vast  doraiuious,  and  finding  pleasure 
and  security,  the  merchandize  good,  it  became  a 
staple  property,  they  made  a  trade  of,  till  they 
swept  the  wealth  of  nations.  The  rise  in  the  price 
was  the  first  thing  which  roused  the  resentment  of 
liUther.  But  tlie  present  novel  system  has  some- 
thing contrary  to  all  men,  as  well  as  themselves. 
In  old  times,  the  harlot  received  v.agcs;  but  tlie 


[  355  ] 

Jewish  harlot  hired  her  lovers,  and  received  no 
wages j  but  this  universal  benevolence,  which  I  op- 
pose, gruQts  her  indulgence  without  fee  or  rewards 
except  political,  and  that  they  may  afford  it  the 
better,  they  have  dispensed  with  the  expence  of 
church  government,  the  study  of  systematical  divi- 
nity, lest  they  should  find  foundation  of  dissention 
and  the  heavier  expense  of  supporting  sectarian 
churches.  Now,  suppose  a  man,  in  the  moderate 
sense  of  the  word  charity,  should  pretend  he  had 
isuch  charity  for  me,  that  he  could  esteem  and  re- 
ceive me  as  a  faithfiU  minister  of  Christ.  I  v\'^ould 
consider  it  a  profession  altogether  hypocritical,  or 
that  he  did  not  believe  a  word  of  his  own  system^ 
Are  we  duly  qualified  to  sit  down  at  theLord's  table 
and  swore  fealty  to  the  same  articles? 


Same  Persons, 

Scene,  Continued. 
D.  D.  William  remembers  the  act  in  favor  of  the 
Lutheran  brethren.  Application  is  made  by  the  pro- 
vince of  Burgundy,  in  France,  whether  the  faith- 
ful of  the  Augustine  confession  might  be  permitted 
to  conti-act  marriages  in  our  churches;  and  to  pre- 


[  S56  3 

sent  cliiklreu  in  our  chnrch  unto  baptism  without  a 
previous  abjuration  of  those  opinions  held  by  them, 
contrary  to  the  belief  of  our  churches:  he  sees  how 
readily  it  was  granted  by  the  Synod. 

William.  I  nra  my  opponent's  debtor  for  bring- 
ing to  my  remembrance  an  argument  well  suited  to 
my  purpose. 

First,  There  is  a  hard  thing  asked  and  as  hardly 
granted,  reducing  both  churches  to  great  difficul- 
ties requiring  the  interference  of  a  Synod  to  deter- 
mine tlie  legality  of  the  thing  demanded  on  the  one 
Land;  they  require  in  immunities  without  confor- 
mity, which  was  an  outrage  upon  the  established 
order,  on  the  other  hand,  it  is  granted,  if  they  will 
bind  themselves  not  to  teach  their  peculiar  tenets. 
JSTow,  in  as  much  as  it  required  the  inA'estigation 
and  an  act  of  Synodical  authority,  it  is  manifest  it 
^vas  not  a  matter  of  common  practice  among  the  pro- 
testant  reformers,  (the  Lutherans  except  as  above,) 
for  the  Lutherans  are  the  applicants  rigidly  hand- 
led and  still  more  lax  than  good  government  would 
justify:  for  we  have  b,ut  a  poor  security  for  chasti- 
ty, if  we  take  fire  in  our  bosom  upon  the  promise  it 
will  not  burn.  I  make  a  very  pitiful  sponsor  for  chil- 
dren I  represent;  when  I  bind  myself  by  solemn 
compact,  I  never  will  directly  nor  indirectly  teach 
the  articles  of  my  faith  to  thera  that  arc  denied  by 
tijc  church,  who  receives  mc  unto  her  communion 
and  as  deficient  a  husband,  as  a  father,  to  marry  a 
>vife,  and  nevet  let  her  know  my  principles.    Yet 


[  w  ] 

this  is  tlie  Doctors  model  for  intercommuuioii^  and 
fclie  best  lie  has  presented  to  our  view,  because  ac- 
companied with  some  preliminaries. 

]).  1).  I  have  yet  some  remarks  to  offer  in  favot 
of  catholic  communion,  from  the  philanthropy 
of  the  members  of  the  Synod  ofDort.  "The  first  matt 
they  place  in  the  pulpit  is  Dr.  Joseph  Hall,  a  high, 
toned  Episcopalian,  then  Dean  of  Worcester  and 
afterwards  Bishop  of  Norwich.  He  preached  to 
them  from  Eccles.  VII.  16  In  his  sermon  he  calls 
the  Synod  thus  composed,  a  most  holy  assembly  of 
the  prophets.  The  church  of  Holland,  he  saluteg 
as  the  pure  spouse  of  Christ,  and  then  exclaims;  we 
are  brethren,  let  us  also  be  associates;  what  have 
we  to  do  with  the  disgracefuUifcles  rf  liemonstrants, 
Conta-remonstrants,  Calvinists,  Armenians?  We 
are  christians,  let  us  also  be  of  one  soul:  we  are  one 
body,let  us  also  be  of  one  mind.  By  that  tremen- 
dous name  of  Alniighty  God,  by  the  pious  and 
gentle  bosom  of  our  common  mother,  by  your  o>vii 
souls,  by  the  most  holy  compassions  of  Jesus  Christ 
our  Saviour,  aim  at  peace,  brethren,  enter  into 
peace,  that  laying  aside  all  prejudice,  &c.  we  may 
all  come  to  a  happy  agreement  in  the  same  truth* 
On  these  extracts  it  may  not  be  unseasonable  to  re- 
mark* 

1st.  The  reformed  churches,episcopal  and  non- 
episcopal  had  no  scruple  in  those  days,  of  joining 
eac  h  other  in  acts  of  public  worship;  according  to 
their  rcspecttve  usages. 

H  h 


Sd.  The  views  and  feelings  expressed  by  Doctor 
Hall  corresponded  entirely  with  those  of  the  whole 
Synod,  for  they  called  his  discourse  most  learned 
and  accurate,  and   when  this  venerable  assembly 
was  breaking  up,  the  members  mutually  gave  each 
other  the  right  hand  of  brotherly   communion,  and 
parted  with  embracings  and  tears.     Can  a  shadow 
of  doubt  remain,  after  the  testimony  of  such  a  fact? 
Is  it  a  tolerable  question,  whether  such  men,  or  the 
ministers  and  members  they  represented,  would  set 
down  together  at  the  Lord's  table.  As  to  the  church 
of  Holland,  it  is  well  known  that  she  piactised  the 
liberal  communion,  of  which  those  illustrious  depu- 
ties sanctioned  the  principle,  and  set  the  example 
for  her  members,  bcfoi-p.    this   communicated  with 
the  Brownists,  the  English  independents  who  fled 
from  ecclesiastical  oppression  in  their  own  country, 
although  by  a  singular  inconsistency  the   Brownist 
teachers  would  not  consent  to  reciprocate  the  com- 
munion any  farther  than  in  prayer  and  in  hearing 
the  word,  and  that  in  the  face  of  their  own  protes- 
tation, wherein  they  say  we  account  the  reformed 
churches  as  true  and  genuine.     We  profess  commu- 
nion with  them  in  the  sacred  things  of  God,  and  as 
much  as  in  us  lies  to  cultivate  it:  an  inconsistency 
which  it  is  heartily  to  be  wished   had  stood  alone, 
and  deeply  to  be  regretted,has  been  kept  in  counte- 
nance by  the  professions  and  practice  of  latter  days,.  . 
but  which  at  that  time  was  equalled  only  by  the  in- 
consistency of  the  goverRmeut  of  England,  in  snp 


[S59  3 

porting,  cherishing,  comforting,  honoring  the  noR- 
episcopal  church  abroad,  and  discouraging,  harras- 
sing,  crushing  the  very  same  sort  of  churches  at 
home/' 

William.  I  think  my  opponent  labours  hard  to 
bring  forth  a  supposition,and  in  the  mean  time  intro- 
duces as  many  inconsistencies  as  he  lays  to  the 
British  and  Brownists.  For  his  supposition,  has  he 
produced  the  most  distant  shade  of  evidence,  that 
they  or  the  people  they  represented,  then  or  ever 
after,  communed  together?  Indeed  I  do  not,  as  al- 
i«eady  observed,  believe  it  was  the  design  oftthe 
meeting  had  they  settled  the  point  of  debate  in 
which  they  only  widened  the  dissension,  it  was  as 
we  have  proved  in  the  uatuiB  of  things  impractica. 
ble.  If  they  had  united  all  the  protestaut  churches, 
in  the  highest  acts  of  communion,  would  history 
have  been  silent  on  so  astonishing  an  event?  Would 
they  have  had  government,  or  would  they  have  had 
none?  if  they  had^  it  must  have  been  as  massy  as  the. 
church  of  Rome:  if  every  individual  had  an  interest 
in  it,  they  must  have  had  one  supreme,  and  as  many 
grades  of  inferiors  as  would  protect  the  rights  of  the 
feeblest  representee:  every  culpritcould  appeal  from 
court  to  court,  till  deposed  in  the  supreme,  or  from 
the  HierarcU  obtained  absolution  as  above:  if  they 
now  reduce  them  to  one  independent  supreme,  then 
I  say  they  were  without  government.  If  they  com- 
mune in  common,  this  would  introduce  such  absur- 
dities,  as  the  fathers  of  reformation  never  thought 


[  S60  3 

o(;  las  a  strangct,  admitted  where  I  have  no  rep- 
resentative, must  stand  in  a  very  degraded  ]ight  be- 
neath my  fellow  citizens  of  the  household  of  God. 
When  God  would  degrade  to  the  lowest  state  of 
human  existence,  the  descendants    of  Ham,,  for 
mocking  his  fathcr,that  they  might  learn  obedience, 
at  the  expence  of  their  liberty,  they  shall  never  have 
the  honor  of  a  father,  they  shall  never  have  authori- 
ty over  their  own  children,  they  shall  never  enjoy 
any  representative  in  the  government  of  any  nation 
above  a  savage  where  there  is  only  anarchy.  When 
God  would  degi-ade  his  peculiar  people  to  the  lowest 
state  of  religious  polity  for  their  perversion  of  law 
and  testimony,  by  which  they  fell  through  the  pow^ 
cr  of  unbelief,  the  scespUe  of  government  should  de« 
part  from  Judah,  they  should  never  have  a  king,  a 
governor,  a  ruler,  or  any  oflRce  in  government,  nor 
any  representation  in  any  civilized  nation. The  out- 
ward court.measure  it  not,  for  it  is  given  to  be  trod- 
den under  foot   of  the  Gentiles;  their  lives,  their 
property  and  their  rights,  just  held  at  the  option  of 
the  nations  among  they  sojourn.     As  David  said  to 
the  king  of  Moab,  let  my  father  and   my  mother, 
I  pray  thee,  come  forth  and  be  with  you,  till  I  know 
what  God  will  do  for  me.     We  have  God  besjicak- 
ing  lodging  for  his  outcast  with  Moab,  let  my  out- 
cast dwell  with  thee,  Moab,  be  thou  a   covert   to 
them,  from  the  face  of  the  spoiler.     Till  the  3d 
century,  the  primitive  christians  had  no  represen- 
tation jn  eivil  "government,  they  could  drag  them 


[  261  ] 

as  bullocks  without  a  legal  advocate  to  open  his 
lips  in  their  defence.  What  n.rmed  America  witii 
the  rage  of  a  bear  bereaved  of  her  whelps,  but  the 
very  suggestion  that  Britain  would  lay  tribute  upon 
Jher  without  first  granting  her  representation?  For 
this  reason  God  has  put  honor  upon  government, 
that  men  might  duly  appreciate  its  importance- 
Will  I  have  communion  with  a  church,  when  or 
where  I  cannot  have  any  share  in  the  honorary  range 
of  government,  and  solemnly  covenant  and  engage 
subordination  to  all  the  laws  and  regulations  of 
her  establishment?  Willi  couch  to  bear  burdens 
like  an  ass,  and  let  strangers  thid  I  know  not,  exact 
of  me  at  their  pleasure  to  express  the  extent  of  my 
unlimited  charity?  Did  Calvin  or  Luther  thus  lay 
down  the  principles  of  government?  Now,  what 
has  the  Doctor  to  balance  all  this?  Because  Joseph 
Hall  a  high  toned  episcopalian,  then  dean  of  Wor- 
cester and  continued  one,  for  he  was  afterwards 
bishop  of  Norv/ich,  (and  if  in  unison  with  his  col- 
leagues bound  to  persecute  the  non-conformists;) 
called  the  Synod  a  most  holy  assembly  of  tfie  pro- 
phets. I  think  holy  prophets  was  high  enougl), 
w^ithout  most  holy.  He  called  the  church  of  Hol- 
land the  pure  spouse  of  Christ,  and  then  exclaimed 
we  are  brethren,  §*c.  What  have  we  to  do  with 
the  disgraceful  titles  of  Remonstrants  &c.  (but  ho 
takes  good  head  not  to  say   disgraceful  names  of 

(1)  Plea,  pag-e  210. 


[  263  ] 

bishops,  arch  bishops.episcopliaus  and  conformists,) 
we  are  christians,  let  us  all  be  of  one  soul;  by  that 
tremendous  name,  let  us  come  to  a  happy  agree- 
ment. What  would  an  impartial  judge  conclude, 
but  that  the  dean  intended  they  should,  not  almos* 
but  altogether,  be  as  he  was,  and  he  would  be  as 
they  would  be. 

I.  Inconsistency.  1st.  Member  ^^tliat  the  reform- 
ed churches,  episcopal  and  n  on -episcopal,  had  no 
scruple  in  those  days  of  joining  with  each  other  in 
acts  of  public  worship,  according  to  their  respective 
usages:  because  they  called  the  dutch  church  be- 
loved brethren.  And  this  maybe  taken  an  official 
expression  of  the  views  and  feelings  of  reformed 
Europe;  when  they  parted  they  gave  each  the  right 
hand  of  brotherly  communion,  and  parted  with 
tears."  3d.  Member  <^^the  English  independauts," 
that  is  the  non  episcopalians,  '''previous  to  this  had 
fled  from  ecclesiastical  oppression  in  their  own 
country.''  (1) 

II.  Incon.  Mem.  ,1st.  He  does  not  pretend  to 
say  they  communed  together  over  all  Europe,  be- 
fore and  after  said  assembly,  but  modestly,  as  most 
fit  asks  the  question  concerning  the  thing  suppos- 
ed: is  it  a  tolerable  questiou,  whether  such  men  or 
the  ministers  and  members  of  the  churches  they  rep- 
resented, would  not  sit  down  together  at  the  Lord's 
table? 

(1)  Plea,  page  211, 


(;«63  ] 

Slid.  Member.  As  to  the  church  of  Holland,  'tis 
well  known  that  she  practised  liberal  communion. 
Here  he  boldly  asserts  that  which  he  just  now 
made  a  supposition,  and  the  point  of  debate  which, 
he  had  not  proved;  ^'those  illustrious  deputies  sanc- 
tioned the  principal  and  set  an  example." 

3d.  Incon  mem.  ^'the  Brownist  teachers  would 
not  consent  to  reciprocate  the  communion  any  furth- 
er than  in  prayer  and  hearing  the  word."  Now, 
compare  this  with  the  1st.  inconsistency,  1  mem. 
and  with  the  last  in  the  paragraph,  discouraging, 
harrassing,  crushing  the  very  same  sort  of  churches 
at  home.  Again,  he  bitterly  complains  the  inde- 
dependents  were  inconsistent,because  they  could're- 
cognise  the  church  of  England  the  church  of  Christy 
and  yet  could  not  go  into  full  communion.  The 
Doctor  says,  this  is  an  inconsistency  which  it  is 
heartily  to  be  wished  had  stood  alone,  and  deeply  to 
to  be  regretted,  has  been  kept  in  countenance  by 
the  professions  and  practice  of  latter  days.  The 
Doctor  regrets  it,  but  no  wonder,  for  by  yielding 
this  point,  he  has  to  give  up  his  argument  of  400 
pages.  But  who  art  thou,  O  man,  that  judgeth  a- 
nother?  The  Doctor  and  his  satellites,  who  vo^ved 
and  swore  they  would  sing  no  other  songs  but  those 
contained  in  the  book  of  Psalms,  in  any  of  the  As. 
sociate  lleformed  churches,  but  could  sing  profane 
songs  as  merry  as  other  people,  when  they  got  a.- 
mons:  the  churches  who  were  blest  with  the  same 
libertine  principles.  Thisiacoasistency  was  exceed- 


[  264  ] 

cd  by  none,  except  his  royal  highness,  the  furious 
Jehu,  Avho  abroad  could  say  to  Jehonadab,  come 
with  me  and  see  my  zeal  for  the  Lord,  nevertheless 
when  he  went  home  he  worshipped  his  idol  calf.  (1) 
But  I  think  without  a  degradation,  I  can  deliver 
the  independents  from  their  inconsistency.  The 
hour  Henry  the  eighth  renounced  the  papal  domin- 
ion, he  claimed  and  proclaimed  himself  the  head  of 
the  church,  instead  of  the  pope  or  even  Christ  Je- 
sus, and  he  anil  his  parliament  formed  the  cere- 
monies and  her  articles  of  faith.  This  perogative 
became  an  annoyance  to  the  virgin  from  that  day  to 
this.  While  the  bishops  were  enforcing  conformi- 
ty to  the  kings,  pa})al  usages,  such  as  the  surplice, 
the  square  cap,  prayers  for  the  dead  and  the  doc^ 
trine  of  consubstantiation,  the  sign  of  the  cross  in 
baptism,  the  independents  refused  conformity:  but 
because  the  reformation  had  commenced,  and  in 
many  things  was  happily  progressing,  they  could 
perceive  in  it  the  hand  of  God,working  their  dclive- 
erance  manifold:  they  could  not  oppose  it  as  a  re- 
forming work,  but  cherish  it  as  such,  but  as  it  yet 
needed  the  knife,  they  could  not  join  with  them  in 
the  sealing  ordinances:  their  protestation  was,  we 
account  the  reformed  as  true  and  genuine,  we  pro- 
fess communion  w  ith  them  in  tiie  sacred  things  of 
God,  and  as  much  as  in  us  lie,  we  cultivate  it.  Now, 
it  is  an  easy  matter  lor  me  to  judge  an  episcopaliau 

,  -      ..  4 

(I)  Ik.  Kinfs  X,  c 


a  genuine  believer  in  Jesus,  and  yet  refuse  to  join 
with  him  in  sealing  ordinances:  and  this  embraces 
all  the  dispute  between  the  Doctor  and  myself.  I 
can  conceive  of  a  conscienciousEpiscopalian  found- 
ing his  faith  on  the  genius  of  the  Israelitish  theocra- 
cy, where  the  king  and  the  prophet  was  found  ia 
one  man,as  David,  the  priest  and  the  prophet  as 
in  Samuel,  though  never  the  king  and  the  priest  in 
one  person.  I  can  conceive  of  his  faith  being  con- 
firmed in  this  by  the  primitive  bishops,  ordainect 
by  the  apostles.They  held  their  office  in  their  parti- 
cular parish,  until  their  flocks  became  too  numerous 
for  personal  communion,  in  that  case,  the  bisho]^ 
with  his  elders  elected  and  ordained  one  of  theic 
members,  his  colleague,  called  a  presbyter  and  so 
encreased  them  until  they  become  like  the  seven  As- 
iatic churches  and  the  senior  minister  still  holding; 
the  precedency  as  we  hold  our  moderator.  (1)1  can 
conceive  of  bis  believing  it  to  belong  to  his  office^ 
from  the  above  theocracy  a/nd  the  apostle's  prohibi- 
tion of  brethren  going  to  law,  and  requiring  their 
wise  men  to  judge  in  lesser  matters,  who  were  to 
judge  angels  and  men,  to  conceive  it  his  duty  to  act 
the  part  of  a  chief  maigstrate  in  the  church  ovec 
which  he  presides.  Now  while  I  can  believe  a 
good  man  to  be  no  farther  enlightened  in  the  sim- 
plicity of  the  gospel  system,  I  can  love  Kim  as  a 
child  of  God,  but  I  cannot  justify  him  in  his  error. 


(1)    Mosh.  cen.  1,  pag-e  2.  Dialogue,  paffe  177, 

li 


%  cannot  join  witL  him  in  sealing  ordinances,wlier6 
my  act  is  a  declai^ation  before  heaven  and  earth, 
that  there  is  but  one  faith  between  us,  as  the  apos- 
tolic terms  of  communion  are  "that  we  may,  with 
one  mind  and  one  mouth,  glorify  God  even  tho 
Father  of  our  Lord  Jesus  Christ.  (1 ) 

<<Nothing  can  be  more  agreeable  to  every  sensi- 
sible  and  ingenious  person,  than  our  author's  can- 
did, tender,  and  respectful  treatment  of  those  from 
whom  he  differs  in  judgment  more  or  less  widely, 
while  at  the  same  time  his  aim  and  endeavor  is,  by 
a  coercive  propriety  of  arguments,  to  persuade  his 
readers  to  relinquish  all  such  tenets  as  he  thinks 
erroneous  or  unscriptural." 

"It  is  certainly  both  our  duty  and  our  happiness, 
to  cultivate,  with  the  most  vigilant  application,  and 
unweared  assiduity,  tlie  temper  of  meekness,  love, 
and  candour;  and  indeed  they  are  the  very  badge  of 
Christianity:  but  I  can  no  where  find  it  made  ne- 
cessary to  a  Christian  spirit,  or  to  a  fervant  love  i(f 
our  brethren,  and  a  desire  of  their  welfare,  that  a 
man  should  become  indifferent  to  any  doctrine,  or 
ordinance,  which  he  hath  received  on  conviction. 
We  may  certainly  love  our  neighbours  as  men, 
even  wlieu  we  cannot  judge  them  to  be  saints;  and 
we  may  love  them  as  Christians,  even  when  we 
think  they  are  in  many  things  to   be  blamed,  and 

(1)  Romaiis  chap.  XV.  verse  C.  (2) Hall's  gospel. 


[ser  J 

eveu  testified  against;  nay,  I  hope,  we  may  heartily 
forgive  them  as  enemies,  notwithstanding  all  their 
bitterness  and  rancour  against  us,as  narrow-minded, 
uncharitable,  §*c. 

'^A  Christian's  putting  on  charity,  aad  wishing 
well  to  all  that  love  the  Lord  Jesus  Christ,is  surely 
no  way  inconsistent  with  his  holding  fast  at  the 
same  time  his  own  professions  without  wavering, 
and  even  contending  earnestly  for  the  faith  once  de- 
livered to  the  saints.  <Charity  and  zeal  (says  Dr. 
Wortherspoon)  are  so  far  from  opposing  or  hinder- 
ing, or  even  limiting  each  other  in  their  exercise, 
that  they  strengthen  each  other  in  principle,  and 
direct  each  other  in  their  application.  The  mora 
fervent  love  I  have  for  my  fellow-creatures  and 
my  fellow- Christians,  it  will  but  excite  my  zeal  to 
promote  their  benefit,  by  endeavouring  to  convince 
them  of  any  dangerous  mistake,  and  deliver  them 
from  the  dominion  of  every  vitious  practice.  At 
the  same  time,  this  love  will  naturally  produce  for- 
bearance were  it  is  lawful  and  proper:  because,  if  I 
love  any  person  sincerely,  I  will  judge  of  him  can- 
didly, and  not  impute  any  bad  sentiment  or  prac- 
tice to  him,  without  necessity.  It  will  prevent  us 
from  interfering  with  others  where  we  ought  not, 
and  will  urge  us  to  activity  and  diligence  where  the 
case  seems  really  to  call  for  it.'' 

So  I  can  judge  of  an  independent  being  so  har- 
rassedby  the  Episcopalian  that  he  might  get  at  a  se- 
cure distance  from  his  camp;  he  has  rushed  into  the 


[  268  ] 

opposite  extreme  and  lost  sight  of  the  pvesby  terian 
which  I  believe  to  be  the  only  divine  institution,  as 
infallibly  supported  byHall's  gospel  church.  Now, 
I  can  believe  the  Independent  a  genuine  church  of 
Jesus  Christ.  But  1  cannot  join  her  in  sealing  ordi- 
nances though  I  could  join  her  in  prayer  or  preach- 
ing. I  love  the  presbyterian  so  long  as  she  multi- 
plies till  presbytery  is  convinced,  the  government 
may  be  equally  preserved  in  rights  and  purity  by 
dividing  and  subdividing  into  several  presbyteries 
and  can  meet  in  the  synodical  form  which  is  only 
coming  together  upon  her  original  plan  as  her  edifi- 
cation may  require.  This  is  the  liighest  court  I  ever 
"wish  to  see.  Whenever  they  become  so  massy  aa 
to  form  a  general  court  of  delegated  members,  it  is 
too  far  removed  from  private  individuals,  having  a 
jFair  representation.  I  think  they  are  dangerous  and 
unwarranted  by  the  word  of  God,  or  the  practice  of 
the  primitive  christian  churches,  and  have  their  au- 
thorities by  bishops  and  kings;  the  fruit  has  prov- 
ed the  tree  was  bad.  Either  branch  of  the  presby- 
terian churches  in  North  America  is  too  far  spread 
io  make  one  independent  church.  If  they  would  di- 
vide into  several  independent  Synods,  as  their  high- 
est court,  all  the  individuals  might  enjoy  full  repre- 
sentation, and  every  branch  of  Christ's  government 
be  executed  with  equal  edification,  with  more  sim- 
plicity and  promptitude,  and  all  the  members  have 
leatitude  sufficient  to  extend  their  communion  in 
the  bounds  of  their  respective  independent  domiu- 


r  269  ] 

ions,  and  never  to  go  beyond  it  where  they  have 
no  representation,  for  I  would  not  hold  sacramental 
communion  with  any  church  however  pure,  (ill  I 
should  become  a  member  with  them  in  all  branches 
of  communion,  and  can  recognize  myself  that 
church's  property  exclusively,  and  all  that  is  theirs 
mine.  There  is  no  more  need  that  all  believers 
should  belong  to  one  visible  communion,  than  that 
all  the  world  should  have  but  one  earthly  king,  or 
the  churches  one  supreme  pope.  A  5th  inconsis^ 
tency,  is  Hall's  address,  if  it  meant  any  thing,  it 
meant  that  the  reformed  churches  were  not  in  the 
liabit  of  reciprocal  communion.  What  were  denom- 
inations but  distinct  communions?  A  communion  is 
a  collection  of  professors,  who  speak  the  same  things 
in  the  ears  of  men,  and  are  of  one  mind  in  the  sight 
of  God:  now  the  apostle,  according  to  HalFs  gos- 
pel church,makes  these  two  points  essential  to  chris- 
tian communion.  Now,  is  it  possible  for  a  man  of 
common  i^eflection  to  conceive  that  tlie  reformed 
churches  spoke  the  same  and  were  of  one  mind. 
When  Hall  says,  they  w  ear  the  disgraceful  names 
of  those  he  mentioned,  and  those  he  did  not,  such 
as  supralapsarians  and  sublapsarians,such  as  sacra- 
mentariaus  and  consubstantarians,  episcopal  and 
non-episcopal,  Presbyterians,  Socinians,  and  Uni- 
versalists,  were  all  those  speaking  the  same  things 
as  they  believed,  and  were  they  of  one  mind?  TJie 
DoQtor  has  boldly  asserted,  over  and  over,  and  it 
has  been  all  his  labor  to  prove;  they    did   without 


[  S70  ] 

any  scruple/lf  they  did,  they  must  have  been  a  most 
preposterous  set;,  aiidtheh'  names  ought  long  ago  to 
have  been  blotted  from  the  page  of  church  history. 
If  they  were  not,  the  Doctor  has  found  a  false  wit- 
ness, and  as  such  is  a  scandalous  person,  and  ought 
not  to  continue  in  the  ministry.  Let  him  read 
liankins  second  process,  page  22. 

Sixth  remark,  upon  Haws  testimony  concerning 
Bates.  He  was  for  a  free  communion  of  all  such  as 
pleased,  of  whatever  persuaeion,  who  differed  only 
in  c?<tra  essential  matters,  and  in  this  design,  he 
rigorously  presisted  as  long  as  there  was  hope,  de- 
sisting only  wiien  it  appeared  hopeless-  I  think 
the  will  and  pleasure  of  a  poor  sinner,  is  but  a  poor 
standard  for  a  mixed  multitude,  and  would  gain  but 
little  credit  v/here  we  have  the  revealed  will  of 
C>od,  ought  (o  be  known,  and  the  imperious  com- 
mand of  God,  the  alone  authority,  and  the  act,  an 
act  of  obedience  to  God  only;  besides  if  his  faith 
was  a  divine  faith,  he  ought  not  to  have  deserted, 
to  this  compromising  principle  was  pursued  by 
Durus  for  40  years,  and  lie  declined  it,  when  his 
hope  failed  him.  See  Mosheim.  But  at  most, this  is 
only  hearsay  testimony,  from  an  episcopalian,  con- 
cerning an  excellent  presbyterian. These  thoughts  I 
never  found  in  Bates;  but  every  thought,  moved  to 
a  compromise  with  an  establishment  made  upon  the 
penalty  of  death,  was  a  sword  to  a  non-conformist. 
l>csult.  But  all  this  goes  to  prove  they  did  not  ia- 


[  S71  1 

tevcommune,  and  that  Bates  died  iu  despaii',that  lia 
would  never  see  it. 

Seventh iuconslstency,comparin§;  pageSlG  and  274;. 
^•Had  not  the  price  of  their  peace  in  the  establish- 
ment, been  rated  so  high  as  the  perjury  of  tlieir 
souls  before  God,  they  had  never  been  separated 
from  the  church  of  England.  As  it  v^as,  they  did 
not  retire,  they  were  driven  from  her  bosom,  and 
they  have  thus  left  upon  record  their  testimony  oC 
martyrdom,  to  the  sacredness  of  that  communion, 
which  belongs  to  the  church  of  God,  and  to  the 
criminality  of  dividing  it  upon  slight  pretexte.  Were 
the  terms  of  communion  with  the  episcopal  church 
so  expressive,  that  no  man  could  hold  communioa 
in  it  without  perjuring  his  own  soul  beft.re  God? 
And  did  they  continue  in  it  at  this  expence,  till 
they  were  driven  from  her  bosom?  And  yet  the 
Doctor  calls  said  church  the  church  of  God,  for  the 
sike  of  communion  with  whom  these  worthies  suf- 
fered themartyrdomof  perjuring  their  souls  and  af- 
terwards of  expulsion,  because  they  accounted 
the  rupture  of  communion,  a  worse  evil  than  the 
scandals  against  which  they  remonstrated.  If  the 
scandals  remonstrated  against  were  sinful,  as  they 
undoubtedly  were,  I  marvel  at  their  decision,  2'^4*, 
After  all  this,  the  Doctor  exhibits  a  leng  list  of  his 
worthies,  advocating  communion  M'itli  the  episcopal 
church;  from  page  275  till  page  300,  all  in  opposi- 
tion to  the  consciencious^  who  could   not  commuoe 


[  27S  ] 

at  the  above  expense.  My  limits  will  not  afford  biii 
a  few  as  a  specimen. 

Samuel  Clark, unable  to  subscribe  the  act  of  uni- 
formity, ^'laid  aside  his  ministry  and  attended  the 
church  of  England,  both  as  a  hearer  and  a  commu- 
nicant. For  as  lie  himself  says,  he  durst  not  sepa- 
rate from  it;  nor  was  he  satisfied  about  gathering  a 
private  church  out  of  a  true  church,  which  he  judg- 
ed the  church  of  Kngland  to  be.'' 

Richard  Wavel.  It  was  his  principle  and  con- 
stant practice,  to  receive  all  whom  Christ  had  re- 
ceived, without  any  debate  about  things  of  a  doubt- 
ful nature. 

John  Jones.  He  told  some  of  his  friends  who 
were  for  separating  from  their  brethren,  because 
they  were  not  altogether  of  their  own  principles, 
that,  "for  his  part,  he  would  be  one  with  every  body 
that  was  with  Christ."  Admirable  sentence  !  ! 
Worthy  to  be  written  as  a  motto,  in  letters  of  gold 
over  the  doors  of  every  place  of  christian  worship. 
Upon  the  whole  it  is  manifest  the  Doctor  is  much  in. 
favour  of  establishment.  Query,  was  this  the  reason 
he  visited  England  the  second  time,  that  he  might 
restore  to  the  British  head  of  the  church,  what  he 
lost  and  could  not  recover  by  two  battles?  No 
doubt  if  he  should  succeed  by  his  British  edition,  for 
catliolic  communion,  missionary  and  bible  societies, 
the  king  would  recompense  him  with  the  key  his  fa- 
ther Harry  stole  from  St.  Peter.  (1) 

(1)  Seethe  speech  deliveted  hytho  Doctor,  in  F.ng-JarAi, ;tt  the  13tli 


[  273  ] 

Eighth  inconsistency  is,the  Doctor  says,we  are  to 
hold  communion  with  all  who  hold  the  head.  He 
has  never  yet  said  the  episcopal  chui'ch  does  not  hold 
the  head,  yet  he  says,  when  they  arrived  at  the  ex- 
treme limit  of  forbearance,  communion  with  the 
episcopal  church  was  not  worth  the  sacrifice  of 
truth  and  honesty.  When  the  terms  of  conformity 
become  sinful,  there  was  no  room  for  hesitation. 
Now,  I  wonder  if  Communion  does  not  imply  con- 
formity, and  if  ever  conformity  could  have  been 
without  sin,  vvhen  the  best  blood  of  tlie  nation  was 
shed  in  abundance,  rather  than  commune  with  her 
in  her  papal  ceremonies.  Could  any  church  under 
heaven  ever  be  innocent  in  compelling  men  to  pro- 
fess faith,  in  articles  they  never  could  pretend  were 
of  God,  and  commune  with  her  upon  pain  of  con- 
fiscation, imprisonment  and  death?  Why  did  they 
Rot  condemn  men  to  death,  because  they  did  not 
regenerate,  justify,  and  sanctify  themselves?  It 
will  surprise  ra,  ny  and  well  it  may  as  a  rare,  and 
perhaps  unequalled  exhibition  of  sound  scriptural 
doctrine  in  the  Doctor,  who  has  laboured  hard 
for  five  or  six  years,  and  wrote  four  hundred  pages 
in  vindication  of  his  favourite  plea,  to  hear  him  ac- 
knowledge "that  communion  with  the  episcopal 
church  was  not  worth  the  sacrifice  of  truth  and 
honesty." 


anniversary  meeting  of  the  British  and  fgreign  Bible  Society.  Christiaa 
Herald,  vsl.  Ui.  Sept.  6th,  1817,  no.  24. 

Kk 


[  S74*  } 

2!CoWjhas  the  Doctor  ever  denied^much  less  proved 
the  episcopal  church  did  not  belang  to  the  catholic 
church,  or  cease  to  be  the  church  of  Christ?  If  not, 
then  hear  what  the  Doctor  says,  plea  i23.  "la 
the  name  of  the  Lord  Jesus!  it  would  be  incon- 
ceivable how  the  idea  of  one  catholic  church  can  be 
disseveredfromthatofone  catholic  communion;  it  is 
a  desperate  assault  upon  the  sense  of  consistency, 
such  a  laviathar  of  a  paradox,  that  the  faculties  of 
poor  human  nature  sink  beneath  it;''  yet  he  here  as- 
serts the  very  same  supposed  absurdity.  Further,, 
without  evidence,  he  asserted  the  Novatians,  &c. 
who  set  up  a  restrictive  communion,  acted  upoa 
the  avowed  principle  that  the  catholic  church,  from 
which  they  withdrew,  had  ceased  to  be  the  church 
of  Christ,  and  on  the  other  liand,  they,  who  con- 
demned the  Separatists,  held  that  by  the  very  fact 
of  their  seperate  communion,  they  threw  themselves 
out  of  the  churcli  of  God  and  ceased  to  be  a  part  of 
her,  and  that  it  is  idle  to  pretend  that  the  public 
unity  of  the  Church,  can  be  made  to  consist  with 
such  division,but  here  the  Doctor's  rare  honest  con- 
fession is,  that  the  episcopal  church  is,  and 
ever  was  from  the  commencement  of  the  reforma- 
tion,acknowledged,  the  church  of  Christ  Now  un- 
less the  Doctor  will  prove  Christ  had  no  people 
in  that  church,  he  is  forced  to  acknowledge  his  in- 
consistent idea  of  one  ctitholic  church,  being  dis- 
severed from  that  of  one  catholic  communion,  an<l 
that  communion  which  was  not  worth  the  sacrifice 


f;  275  ] 

«F  truth  and  honesty.     I  thank  the  Doctor  for  hisr 
candor. 

Again,  the  Doctor  highly  applauds  as  an  une- 
qualled exhibition  of  sound  scriptural  doctrine, 
the  very  assembly  who  prepared  the  Westminis- 
ter confession.  But  notwithstanding  all  their  con- 
victions and  complaints  of  the  abuses  and  corrup- 
tion in  the  discipline,  worship,  and  government  of 
the  established  church,  they  nevertheless  remained 
steadily  in  her  fellowship;  nor  did  they  leave  it  un- 
til they  were  cast  out  by  that  cruel  act  for  non-con- 
formity which  would  not  allow  them  to  mourn  and 
submit,  but  required  them  also  to  approve.  Let 
us  for  a  moment  examine  for  the  virtue  of;;Jhis  un- 
equalled scripture  doctrine.  Snd. Examine  the  differ- 
ence between  mourning,submitting  and  approving. 

1st.  See  the  SOth  article,  ^^that  the  church  hath 
powier  to  decree  rites  and  ceremonies,  and 
authority  in  matters  of  faith."  On  this  a 
dissenter  said,  ^'if  the  church  hath  really  this 
authority  and  power,then  objections  of  the  Dissen- 
ters about  sponsors,  the  cross  in  baptism,  kneeling 
at  the  Lord^stable,and  every  other  thing,are  imper- 
tinantandvain.The  church  having  the  power,ought 
reverently  to  be  obeyed,  then  she  might  add  a« 
mamy  ceremonies  and  articles  as  she  pleased,  and 
-oblige  her  members  to  believe  and  practice,  if  not 
the  power  usurped  is  reprehensible,  and  submis- 
sion, a  transgression  of  "stand  fast  in  the  liberty 
wherewith  Christ  has  made  us  free.'' 


[276] 

But  let  us  enquire  for  the  constitution  of  this 
church,  with  whom  there  is  such  unexampled  vir- 
tue in  holding  regular  communion.  The  hishops 
and  clergy  had  no  hand  in  forming  this  estahlish- 
ment  or  in  ordering  its  rites  and  articles  of  faith.  It 
was  done,  not  only  without,  but  in  opposition  to 
them.  In  the  first  of  Queen  Elizabeth,the  Parlia- 
ment alone  established  the  Queen's  supremacy, 
and  the  common  praveT  book,  in  spite  of  all  oppo- 
sition from  the  bishops,in  the  house  of  lords:  and  the 
convocation  then  sitting,  were  so  far  from  having 
any  hand  in  those  church  acts  for  reformation,  that 
they  presented  to  the  Parliament  several  proposi- 
tions in  bjphalf  of  the  tenets  of  popery,  directly  con- 
trary to  the  proceedings  of  the  Parliament:  then 
the  church  of  England  is  and  was  a  parliamentary 
church;  a  mere  creature  of  the  state.  Now,  how 
the  wortliics  acquired  so  much  honor  in  the  Doctor's 
eye,  by  remaining  steadily  in  her  fellowship,  I  know 
not;  whatever  they  g  liued  anions;  the  great  men  of 
this  world,  I  know  it  was  an  abomination  with 
God  and  all  Hie^  worthy  martyrs,  who  would  not  ac- 
cept of  deliverance  from  death  upon  the  condition 
of  acknowledging  their  worship  to  be  of  God,  who 
had  for  their  support  Matthew  xxiii  chapter,8,  9, 20 
and  25 til  verses. 

2d.  What  wa&  the  difference  between  mournings 
submitting  and  approving? 

They  maintained  regular  communion  Avith  tliem 
when  they  knew  their  abominations,  whicli  made 


[  S77  3 

tbeni  mean.  But  they  could  not  approve  of  tbeir 
articles!  Now,  I  think  their  communion  with 
them  was  tlie  most  solemn  act  of  approbation,  and 
was  surely  understood  so  by  the  church,  who  re- 
ceived them,in  the  eyes  of  human  spectators,  and 
surely  in  the  eyes  of  the  Doctor,  for  he  acknow- 
leges  that  communion  presupposes  union.  But  per- 
haps the  church  found  out  that  they  relied  upon 
mental  reservation,  and  required  oral  confession. 

1).  D.  Twelve  years  after  the  assembly,  viz. 
1660,  the  well  meaning  presbyterians,  that  is  the 
presbyterians  of  the  most  moderate  and  catholic 
spirit,  offered  the  episcopalians  a corapromise-i sys- 
tem in  which  they  would  suffer  them  to  wear  the 
distinctive  titles  of  archbishop,  bishop,  presbyter. 
The  surplice,  the  cross  in  baptism,  and  kneeling  at 
the  communion,  should  be  left  indifferent;  they  were 
content  to  set  aside  the  Assemblj^s  confession  and 
let  the  articles  of  the  church  of  England  take  place. 
Tiiese  waited  upon  king  Charles,  who  received 
them  very  affably,  made  such  a  declaration  as  excit- 
ed them  about  London  to  return  him  an  address  of 
thanksgiviog. 

William.  Indeed,  sir,  I  cannot  read  this  story 
without  being  ground  with  pity  and  shame,  that 
these  catholic  presbyterians  so  committed  their 
cause  and  themselves  to  the  reproach  of  their  ene- 
mies. The  king  and  the  bishops  decoyed  them  on  to 

(l)Plca.  v.n!.  i).  page  567. 


[  278  ] 

concede  to  their  terms  as  far  as  they  could   lead 
them,  while  they  were  iii   grand  expectatious   of 
being  exalted  upon  par  with   the  bishops,   whose 
power  was  to  be  somewhat  abridged.     Still  they 
shewed  what  little  regard  they  had  for  the  religion 
of  the   Lord    Jesus,    without    receiving   a  siugle 
point,  but  in  promise*  of  what   they   had  not  the 
least  intention  of  ever  fulfilling,  while  the  King  was 
attending  the  brothels  one  part  of  the  day,  and  re- 
ceiving the  sacrament  the  other,  and  his  bishops  as 
like    him  as  they  could  make  themselves,  in  the 
mean  time  making  all  the  scoff  imaginable   of   the 
presbyterians,   giving  up  the  principles  for  which 
thousands  suffered  all  manner  of  bereavement  Satan 
could  invent.     Now,  I  am  ashamed  my  opponent 
would  bring  in  these  miserable  presbyterians,  mak- 
ing the  most  miserable  ship  wreck  of  their  faith,  by 
acts  of  accommodation  to  obtain  union    with  such 
men,  as  an  example  worthy  of  imitation.     Had  he 
searched  the  records  of  history,  he  could  not  have 
found  more  to  alarm.     These  were  to  presbyterians 
as  Esau  was  to  Jacob  in  tluc  day  he  looked   on  his 
brothel's  afl&ictions  see  Obdiah;  as  Aamalek  was  to 
Israel  coming  from  Egyptian  bondage,    and    God 
was  to   both  according   to  his  oath,  (see  Exodus, 
chap.  xvii.  16.) 

D.  D.  I  refuse  to  be  ashamed  of  either  my  argu- 
ment, or  yet  the  worthy  examples,  whose  footsteps 
I  wish  to  follow.  '<They  were  such  men  that  there 
was   Iiardly  an  individual  among  them  of  whom 


nature  and  nature  cliristiauised,  might  not  stand  up 
and  say  to  all  the  world  this  was  a  man."  ^<They 
bowed  implicitly  to  the  authority  of  God,  hut  would 
allow  no  other  Lord  of  their  conscience!"  "With 
all  their  meekness  and  submission  to  the  powers, 
they  were  prefectly  intractable  on  the  capital  point 
of  faith  and  duty,"  "yet  with  this  adamentine  firm- 
ness in  essentials,  they  were  gentle  and  pliant  in 
secondary  things."  "They  contended  foi  commu- 
nion with  christian  churches,  even  with  the  church 
whose  rulers  were  then  oppressing  them.  Chris- 
tians look  at  this  fact:  remember  it  was  these  raen^ 
a.nd  such  as  these  framed  the  Westminister  con- 
fession. 

William.  They  were  such  men  as  were  willing 
to  exchange  the  Westminister  confession,  framed 
by  the  followers  of  Calvin  and  Knox,  for  episcopa- 
cy.    Witness  the  Doctor. 

D.  D.  It  is  certainly  true,  these  pages  shew  it, 
"that  much  aversion  from  communion,  especially 
with  the  establishment,  was  to  be  found  after  the 
Bartholomew  act,  in  some  ministers  and  congrega- 
tions. But  was  it  general?  Was  it  not  chielly  a- 
mong  gathered  churches?  Was  it  considered  as  con- 
formable to  christian  piinciples?  As  obedience  to 
Christ?  As  a  solid  and  permanent  part  of  a  refor- 
mation testimony?  Or  as  the  very  reverse?"'  (I ) 

William.  Tlie  Doctor  shall  answer  his  own  qnes- 

(1)  Pica,  pag'ol'SS. 


[  280  ] 

tioiis,  aiul  out  (»f  his  own  mouth  be  con(lemne(l4 
Long  before  thcEpiscopalians  had  reached  this  dis- 
tance of  horrid  wickedness,  the  Doctor  asserts  com- 
munion with  them  was  not  worth  the  sacrifice  of 
truth  and  honesty.  (1)  But  sure  1  am,  if  they  plead 
for  communion  with  such  christians,  that  those  who 
went  to  the  stake  rather  than  commune  with  them, 
did  not;  and  then  the  Doctor  has  proved  catholic 
communion  did  not  prevail  among  them,  and  so  he 
lias  gained  nothing  by  his  own  argument.  Again, 
Steward's  collection  sanctioned  by  Durham,  (2) 
says,  ^'indeed  where  there  is  no  union  in  church 
government,  he  cannot,  nor  dare  not,  offer  any  di- 
rections for  making  up  an  union:"  and  indeed  as 
there  are  no  directioiis  extant,  it  is  manifest  it  never 
was  in  practice  in  any  age  or  any  instance  without 
a  transgression. 

J).  B.  If  this  be  staggering,  what  shall  we  say 
to  a  public  deed  of  the  church  of  Scotland,  nearly 
4;0  years  later?  It  is  an  act  of  that  General  As- 
sembly, entitled  an  act,  concerning  the  receivinsL-,'  of 
strangers  into  church  communion,  and  baptizin""- 
their  children,  and  runs  as  follows: 

William.  The  Assemblys  act  is  a  demonstration 
that  they  had  not  been  in  the  habit  of  catholic  com- 
munion at  any  rate,  but  beside,  it  forbids  commu- 


(1)  Plcu,  paj^c  2r-l,  (2)  Title  4,  sec.  10. 


[  g8i  ] 

iiioii  with  any  but  such  as  belong  td  the  refotmatidttj 
atid  not  only  so,butit  requires  their  design  of  contin- 
uing "who  have  come  or  may  come  to  reside  in  thif 
country,  and  may  incline  to  join  in  with  this  churcW 
2nd.  That  they  come  well  recommended;  **if"  such, 
if  such  strangers  be  free  from  scandal.  3d.  They 
must  make  confession  with  their  mouth,  what  they 
believe  in  their  heart;  "professing  their  faith  in 
Christ  and  obedience  to  him  and  engaging  to  edu- 
cate tlieir  children  in  the  fear  of  God,  and  know- 
ledge of  the  principles  of  the  reformed  protestant 
religion,"  i.e.  the  Calvinistic.  Now,I  demand  of  tha 
Doctor,  if  tha  strictest  sect  of  our  societies  have 
laws  more  rigorous, against  whom  the  Doctor  raises 
so  many  exclamations,  mingling  his  boasts  as  if  he 
had  gained  1000  victories,  and  abusing  his  own 
church  which  he  acknowledges  has  been  uniforia 
in  her  principles  this  80  years  past,  as  if  they  were 
the  olfscouring  and  refuse  of  all  nations,  because  of 
their  zeal  for  truth,  and  love  of  order.  I  shall  pass 
by  a  dozen  of  his  pages  in  silence,  believing  it  the 
best  reply  for  impertinence,  only  state  his  last.  If  a 
faithful  minister  who  happens  not  to  be  within  their 
own  circle,  should  be  admitted  in  ministerial  com- 
munion to  one  of  their  pulpits,  however  honoured 
he  may  have  been  of  God.  I  tremble  to  write  it, 
blasphemy  jtself  could  hardly  excite  a  greater  fer- 
ment; but  the  Doctor  forgot  to  tell  the  rest  of  the 
aggravations,  he  entered  into  stated  reciprocation  of 
sacramental  communion  with  D.  11.  with  their  res- 

LI  * 


[  28a  "J 

peetivc  flocks,  abolishing  the  Lord's  soug  he  had 
sworn  to  support,  which  looks  a  good  deal  like 
blasphemy.  When  he  was  brought  to  an  account 
for  his  conduct,  he  plead  his  want  of  a  church 
throw  him  and  D.  R.  to  worship  in  the  saine 
place,  and  that  he  intended  to  continue  the  practice 
as  long  as  so  situated,  but  no  longer,  but  in  this  he 
only  feigned,  for  before  then  he  plead  for  the  prin- 
ciple, but  perhaps  he  had  not  met  with  the  mistress 
of  his  conversion. 

1).  D.  J  can  and  have  effectually  proved,  see 
plea  302;  ^^that  to  refuse  communion  with  a  church 
or  with  her  members,''  is  virtually  unchurching 
and  excommunicating  all  the  churches  and  people 
ofGrod  upon  earth^with  whom  we  refuse  communion, 
and  is  so  dreadful  that  every  christian  heart  sinks 
from  it  with  fear  and  horror. 

William.  The  Doctor  must  speak  of  church  com- 
munion or  visible  membership,  for  he  m  ould  not 
dare  to  say  we  excommuuicate  the  saints  from 
heaven.  Now,  membership  here  presupposes  a 
combination  of  professed  christians  who  have  listed 
under  a  system  of  regulations  which  they  covenant 
to  support  and  practice.  Now,  it  is  impossible  for 
one  or  all  of  them  to  excommunicate  a  man  from 
their  society  who  was  never  in,  and  moreover  never 
applied  to  become  a  member  of  it,  and  as  impossi- 
ble to  unchurch  him  from  the  church  he  belongs  to 
or  the  people  to  whom  he  belongs:  what  have  we 
to  do  with  another  man's  servant?  To  his  master  he 


[  gS3  3 

stands  or  fall.     The  Doctor  has  not  proved  his  aff- 
sersion  nor  never  will. 

D.  D.  If  it  is  not  actually  excommunication  I 
aSn  sure  it  is  virtually  doing  the  same  thing. 

William.  It  is  virtually,  1  am  sure  it  is  not  vi- 
ciously nor  maliciously;  for  the  public  or  private 
character,  that  I  refuse  may  be  as  holy  as  wise,  and 
more  so  than  the  man  admitted,  but  the  very  first 
thought  that  strikes  the  mind  of  a  reflecting  man,  is 
that  intercommunion  is  absurdity  and  havoc  of 
church  government.  Does  not  nature  teach  us  that 
the  same  species  of  the  animal  creation  maintain  a; 
kind  chastity  in  their  social  cohabitation,  the  fowls 
of  heaven,  beasts  of  the  field,  and  fish  of  the  sea, 
and  even  to  insects,  the  little  ant,  and  honey  bee 
are  strict  to  the  laws  of  family  connection,  and  how 
quickly  an  intrusion  is  resisted?  God  has  given  us 
room  sufficient  to  extend  our  liberality  within  our 
respective  churches  without  breaking  the  bounds 
prior  to  celebrating  the  nuptials.  I  know  of  no 
idea  more  abhorrent  to  my  feelings  except  the  com- 
munity of  women,  and  although  the  naming  of  that 
is  a  shock  to  chastity  it  is  not  so  damnable,  Mat- 
thew xxi.  81.  Should  a  man  ask  to  commune  with 
me  of  a  different  denomination,and  different  persua- 
sion, I  should  deem  him  a  hypocrit  or  that  he  cared 
nothing  about  his  own  principles. 

But  as  I  have  the  testimony  of  a  man  of  God, 
known  to  all  the  churches,  though  quoted  hj  the 
Doctor  on  the  other  side,for  his  sake  that  I  may  deli- 


t  S84  } 

Verhim  from  the  defamation,  as  X  have  doae  John 
Calvin:  I  hope  for  indulgence  notwithstanding  the 
length.    The  character  is  no  less  that  Dr.  Owen. 

An  answer  unto  two  questions^  by  the  judlGious 
X  Owen,  D.  D. 

Question,  I. — "Whether  Persons,  who  have  en- 
gaged unto  Reformation,  and  another  way  of  Divine 
Worship,  according  to  the  word  of  God,  as  they 
believe;  may  lawfully  go  unto,  and  attend  on,  the 
Use  ef  the  Common  Prayer-Book  in  Divine  Wor- 
ship?" 

Answer,  I. — "We  suppose  herein,  all  that  hath 
been  pleaded  against  that  kind  of  Service,  as  to  its 
Matter,  Form,  Imposition,  Use,  End  and  Conse- 
quence; which  are  all  of  them  duly  to  be  consider- 
ed, before  the  Practice  enquired  after  can  be  al- 
lowed.    But, 

IT.  "The  present  question,  is  not  about  the  law- 
fulness or  unlawfulness  of  forms  of  prayer  in  gen* 
eral;  nor  about  the  lawfulness  of  that  form,  or  those 
forms  which  are  prescribed  in  the  common  prayer 
book,  as  unto  their  matter  and  manner  of  composure, 
absolutely  considered;  nor  yet  about  the  expedien- 
cy of  the  whole  system  of  worth  limited  thereunto: 
but  it  respects  all  these  things,  and  the  like,  with 
reference  unto  the  persons  described  in  the  enquiry. 
And  as  unto  the  persons  intended  in  the  enquiry, 
we  judge  this  practice  unlawful  unto  them,  as  con- 
trary unto  sundry  rules  of  the  scripturc;  nnd  where- 
in it  is  condemned. 


t  SS5  3 

I.  <^It  is  contrary  unto  that  general  raL>,ia  these 
cases  given  us  by  tlie  apostle,  Gal.  ii.  18.  ^"If  I 
build  again  the  things  that  1  destroyed,  J  make  ray- 
self  a  transgressor,^'  To  destroy  or  dissolve  any 
thing  in  the  worship  of  God,  is,  to  lay  it  aside,  and 
remove  it  out  of  that  worship,  as  that  which  we 
have  no  divine  obligation  unto.  So  the  apostle  des- 
troyed the  legal  ceremonies  whereof  he  there  speaks, 
and  no  otherwise.  To  build  again,  is  to  admit 
into  the  worship  of  God  as  useful  unto  the  edifica- 
tion of  the  church.  And  these  are  contrary,  so  as 
that,  if  the  one  be  a  duty,  the  other  in  the  sj^me  case, 
or  with  respect  unto  the  same  things,  is  a  sin.  If 
it  were  a  duty  to  destroy,  it  is  a  sin  to  build;  and 
if  it  be  a  duty  to  build,  it  was  a  sin  to  destroy.  He 
that  doth  both;  makes  himself  unavoidably  a  trans- 
gressor. 

"But,  we  have  in  thi§  sense,  as  unto  ourselves, 
destroyed  this  form  of  worship;  that  is,  we  have  o- 
Diittedit,  and  leftit  o^it  in  the  service  of  the  church, 
as  that,  which  we  had  no  divine  obligation  unto, 
and  as  that,  which  was  not  unto  edification;  if  we 
now  build  it  again,  as  it  is  done  in  the  practice  en- 
quired after,  we  rnpike  ourselves  transgressors,  either 
by  destroying  or  building. 

^^And  there  is  strength  added  unto  this  conside- 
ration, in  case  that  v>  e  have  suffered  any  thing  ou 
the  account  of  the  furbeaiaBCe  of  it;  as  the  same  a- 
postle  speaks  in  the  same  case,  "Have  ye  suffered 
so  maay  things  in  vain?  If  it  be  yet  in  vain.'  (GaL 


[  286  ] 

3. 4.)  It  is  a  great  folly  to  lose  our  own  sufferings: 
Arc  ye  sofoolisli?  (Vcr.  3.) 

II.  ^'It  is  contrary  unto  that  great  rule,  whatso- 
ever is  not  of  faith  is  sin,  (Rom.  14,  23.)  for  that 
any  thing  wlilch  a  man  doth  in  the  worship  of  God, 
may  be  of  faith,  it  is  necessaiy  that  he  be  convin- 
ced or  persuaded  that  it  is  his  duty  so  to  do.  (Mat. 
28.  20.  Isai.  i.  IS.  Deut.  4-.  2.) 

^'It  is  no  rule  in  the  worship  of  God,  that  wei 
should  do  what  we  can,  or  that  we  have  a  liberty  to. 
do  this  or  that,  which  we  yet  suppose,  all  circuni' 
stances  considered,  that  we  are  not  divinely  obliged 
to  do.  In  all  things  in  general,  and  in  particular 
duties  or  instances,  we  must  have  an  obligation  on 
our  consciences^  from  the  authority  of  God,  that  so 
we  ought  to  do,  and  that  our  not  doing  of  it,  is  a 
neglect  of  duty,  or  it  is  not  of  faith.  The  perfor- 
mance of  any  thing  in  the  worship  of  God,  hath  in 
it,  the  formal  nature  of  a  duty,  given  it,  by  its  res- 
pect unto  divine  authority.  For  a  duty  to  God,  that 
is  not  an  act  of  obedience  with  respect  unto  his  au- 
thority, is  a  contradiction. 

^'Wherefore,  no  man  can  (that  is,  lawfully  and 
•xvithout  sin)  go  to,  and  attend  on  this  kind  of  re- 
ligious worship,  but  he,  who  judgeth  his  so  doing 
to  be  a  duty,  tliat  God  rcquircth  of  him,  and  which 
it  would  be  his  sin  to  omit,  every  time  he  goes  unto 
it.  God  will  not  accept  of  any  service  from  us  on 
other  terms.     Whether  this  be   the  judgement  of 


[287  ] 

those  who  make  the  enquiry  as  unto  what  they  do^ 
they  may  do  well  to  consider. 

III.  ^'It  is  contrary  to  the  rule  delivered,  (Mai.  i. 
13,  14.)  ^Ye  brought  that  which  was  torn,  and  the 
lame  and  the  sick;  thus  ye  brought  an  offering. 
Should  I  accept  tliis  of  your  hand?  saith  tlie  Lord. 
But  cursed  be  the  deceiver,  that  hath  in  his  flock  a 
male,  and  voweth  and  sacriiiceth  unto  the  Lord  a 
corrupt  thing:  for  I  am  a  great  king  saith  the  Lord 
of  hosts.'  We  are  obliged  by  all  divine  laws,natu- 
ral,  moral  and  positive,  to  serve  God  always  with 
our  best.  The  obligations  hereunto  are  inseparable, 
from  all  just  conceptions  of  tlie  diviue  nature,  and 
our  relation  thereunto.  No  man  can  think  aright 
of  God,  and  that  it  is  his  duty  to  serve  hini,  but 
must  think  it  to  be  so  with  the  best  that  lie  hath. 
To  offer  Him  any  thing  when  we  have  that  ^^  hich 
is  better,  or  v/hich  we  judge  to  be  better,  is  an  act  of 
profaneness  and  not  obedience.  In  all  sacrifices, 
the  blood  and  the  fat  were  to^je  offered  unto  God. 
Wherefore  he  that  attends  unto  this  service,  dotii 
avow  to  God  that  it  is  the  best  that  he  hath,  and  if 
it  be  not  so,  he  is  a  deceiver. 

^'If  it  be  objected  hereon,  that  b^^  virtue  of  this 
rule  so  understood,  as  that  we  are  always  obliged  to 
the  use  of  that  which  we  judge  best  in  the  worship 
of  God,  we  are  bound  to  leave  this  or  that  minis- 
try or  church,  if  we  judge  that  the  administrations 
arc  better  amongst  others;  it  is  answered  that  tlie 
rule  respects  not  degrees^  viherc  the  whole  admii] . 


[288] 

^stratiou  is  according  to  the  mind  of  God,  but  dif* 
fereiit  kinds  of  worship,  as  worshiping  by  a  limited 
prescribed  form,  and  worshiping  by  th«  assistance 
of  the  spirit  of  God,  are. 

IV.  <'lt  is  contrary  unto  that  rule,  *let  all  things 
be  done  to  edifying.'  (i.  Cor.  xiv.  S6.)  Whosoever 
doth  not  promote  edification,  is  excluded  out  of  the 
worship  of  the  church  by  virtue  of  this  rule.  Nor 
can  it  be  a  duty  in  us  to  give  countenance  thereun- 
to, or  to  make  use  of  it.  It  is  said,  that  prayer  is 
the  worship  of  God;  these  forms  of  it  are  only  a 
determination  of  t!ie  manner  of  it,  or  an  outward 
means  of  that  worship.  Let  it  be  supposed;  al- 
though it  be  certain  that  as  prescribed  they  are  parts 
of  the  service.  They  are  therefore  means  that  are 
an  help  and  furtherance  unto  edification  in  prayer, 
or  they  are  an  hinderance  of  it;  or  they  are  of  no 
use  or  signification  one  way  or  the  other.  If  it  be 
said^  that  they  aie  an  help  unto  edification,  and  are 
found  so  by  experience,  in  the  exclusion  of  any  o- 
ther  way  or  worship;  then  I  ask,  why  they  are  not 
constantly  used?  Why  do  we  at  any  time,  in  any 
place  refuse  the  aid  and  help  of  them,  unto  this 
great  end,  of  all  things  that  are  done  in  the  church? 
JBut  this  can  be  pleaded  only  by  those,  who  contend 
for  the  constant  use  of  them  in  the  worship  of  God, 
with  whom  at  present  we  are  not  concerned. 

•^•^If  it  be  acknowledged,  that  indeed  they  are  an 
hinderance  unto  edification,  which  is  more  promo- 
ted without  thcni;  yet  are  they  not  in.   themselves 


[  289  ] 

Tmlawful;  I  say  as  before,  that  it  is  not  the  pres^ni 
Question.  We  enquire  only,  whether  the  use  o£ 
them  by  those  who  judge  them  hinderances  unto 
edification,  be  not  contrary  to  the  rule  mentioned> 
<let  all  things  be  done  unto  edifying.'  For  the 
things  of  the  third  sort  that  are  of  no  use,  or  signi- 
fication at  all,  they  can  have  no  place,  nor  be  of  any 
consideration  in  the  worship  of  God. 

*'V.  It  is  inconsistent  with  that  sincerity  in  pro- 
fession that  is  required  of  us.  Our  public  c>nj unc- 
tion with  others,  in  acts  and  duties  of  religious 
worship,  is  a  part  of  that  profession  which  we  ma^e; 
and  our  whole  profession,  is  nothing  but  the  decla- 
ration of  the  subjection  of  our  souls  unto  the  autho- 
rity of  Christ,  according  unto  the  gospel.  AYliere- 
fore,  in  this  conjunction  in  worship,  we  do  profess^ 
that  it  is  divinely  required  of  us,  and  that  it  is  part 
of  that  obedience  which  we  owe  to  Jesus  Christy 
And  if  we  do  not  so  judge  it,  we  are  hypocritical  in 
what  we  do,  or  the  profession  that  we  make;  and  to 
deny,  that  our  practice  is  our  profession  in  the  sight 
of  God  and  men,  jsto  introduce  all  manner  of  licen- 
tiousness  in  religion, 

^'VI.  Such  a  practice  is  in  very  many  instances^' 
contrary  unto  the  great  rule  of  not  giving  offence. 
For  it  is  unavoidable)  but  that  many  will  be  given 
and  taken,  and  some  of  them  of  pernicious  conse- 
quence unto  the  souls  of  Men.     In  particular, 

"First,  woe  will  be  unto  the  world  because  of 
these  offences.     For  hence  ouv  adversaries    will 

Mm 


[  290  J 

take  occasiou  to  justify  themselves,  in  their  most^ 
fake  and  iujurious  charges  ag  liust  dissenters,  imto 
4he  hardening  of  them  in  their  ways.  As  1.  they 
accuse  them  as  factious  and  seditious,  in  that  they 
■will  not  do  what  they  can  do,  and  what  by  the  pre- 
sent practice  they  own  to  be  the  mind  of  God,  that 
they  should  do,  or  else  expressly  play  the  hypo- 
crits,  for  the  sake  of  peace,  order  and  obedience 
unto  magistrates.  :2  That  they  pretend  conscience, 
wherein  indeed  it  is  not  concerned  in  their  own 
jjud^meut,  seeing  on  outward  considerations,  which 
conscience  can  have  no  regard  unto,  they  can  do 
what  is  required.  On  these  apprehensions,  they 
will  justify  themselves  in  their  sins,  it  may  be  to 
their  perdition.  Woe  be  unto  them  by  whom  such 
offences  cornel 

^<&econdly,  By  this  practice,  we  cast  in  our  suf- 
frage on  the  part  of  persecutors  against  the  present 
sufferers  in  the  nation.  For  we  justify  what  is 
4one  against  them,  and  condemn  them  in  their  suf- 
ferings, as  having  no  just  cause  or  warranty  for 
what  they  do;  as  we  declare  by  our  practice  of 
what  they  refused.  There  is  no  man  who  complies 
in  tliis  matter,  but  it  is  a  part  of  his  profession,  that 
those  who  refuse  so  to  do,  and  are  exposed  to  suffer- 
ings thereon,  do  not  suffer  according  to  the  will  of 
Ood,  nor  do  their  snfferings  redound  unto  his  glory. 
And  no  offence  or  scandal  can  be  of  an  higher  na- 
ture! 

^Thirdly,  Differences  and  divisions  will  on  this 


practice^  unavoidably  arise  between  cUvtfches  tkeios* 
selves,  and  members  of  the  same  church,  which  vi^ill 
be  attended  witli  innumerable  evil  consequences 
unto  the  dishonor  of  the  gospel,  and  it  may  be  to  th^ 
loss  of  all  church  communion. 

^•^Fourthly,  Many  will  be  induced,  on  the  exam?- 
pie  of  others,  especially  if  they  be  persons  of  any: 
reputation  in  the  church,  vvhx)  shall  so  practice,  U$ 
follow  them  against  their  own  light,  having  thep 
great  weight  of  the  preservation  of  their  liberties^ 
amd  goods  lying  on  the  same  side.  And,  experience, 
will  quickly  shew,  what  will  be  the  ©vent  hereof^; 
either  in  total  apostacy,  or  that  terror  of  conscience 
which  they  will  find  no  easy  relief  under,  a^^^ithatihr 
fallen  out  with  some  already.     And, 

^^Fifthly,  It  is  a  justification  of  our  adversaries 
in  the  cause  wherein  we  are  engage^t,  4.  in  their 
church  state,  2.  fn  a  reading  ministry,  3.  In 
their  casting  us  out  of  communion  on  the  present 
terms,  4^.  In  their  judgement  concerning  us  in  the. 
point  schism,  as  might  easily  be  manifested. 

<<Lastly,  There  is  in  this  practice,  a  visible  com* 
pliance  with  the  design  of  the  prescription  of  this- 
form  of  service,  unto  the  sole  use  of  the  church  in 
the  duties  of  divine  worship.  And  this,  in  the  na- 
ture of  the  thing  itself,  is  an  exclusion  of  the  gifts  of" 
the  Holy  Spirit  in  that  worship,  which  is  given  anct 
continued  by  Christ,  tothis  very  end,<;liat  the  church 
may  be  edified  in  divine  worship,  and  the  due  per- 
foxnumce  of  it.     And  whether  this  answeri  our  loy-. 


alky  nnio  Christ  in  his  kingly  office,  ought  to  be  well 
enquired  into. 

<'AHd  we  shall  hereby,  on  a  mere  act  of  outward 
force,  join  with  them  in  church  communion,  who 
have  cast  us  out  of  their  communion,  by  the  impo- 
sition of  principles  and  practices  in  divine  worship, 
no  way  warranted  by  the  scripture,  or  authority  of 
Christ:  who  allow  us  no  church  state  among  our- 
sslves:  nor  will  join  in  any  one  act  of  church  com- 
munion with  us!  who  persecute  us  even  unto  death, 
and  will  not  be  satisfied  with  any  compliance,  with- 
out a  total  renunciation  of  our  principles,  and  prac- 
tice iu  the  worship  of  Grod,  and  giving  away  our 
"whole  cause  about  tlie  state  of  the  church,  and  o- 
ther  divine  instutions!  Besides,  at  present  we  shall 
seem  to  be  influenced  by  a  respect  unto  their  excom- 
munications, which  as  they  are  managed,  and  ad- 
ministered at  present,  are  not  only  an  high  profana- 
tion of  a  sacred  ordinance,  but  suited  to  expose 
christian  religion  unto  scorn  and  contempt. 

<<(^UEST10N  II.-^A  second  enquiry  is,  whether  the 
persons  before  mentioned  and  described,  may  law- 
fully and  in  a  consistency  with,  or  without  a  renun- 
ciation of  their  former  principles  and  practice,  go  to, 
and  receive  the  sacrament  of  the  Lord's  supper  in 
the  parish  churches,  under  their  present  constita-. 
tion  and  administration? 

"Answer.  It   appears  that  they  may  not,    or 
cannot  so  do.     For, 

f<I.  Their  so  doing,  would  be  an  ecclesiastical 


C  S93  ] 

incorporation  in  the  church,  wherein  they  do  par- 
take: for,  a  voluntary  conjunction,  In  tlie  highest 
act  of  communion,  with  any  church,  according  to  its 
order  and  institutions,  warranted  by  its  own  autho- 
rity, is  an  express  incorporation  with  it;  whereby  a 
man  is  constituted  a  formal  member  of  it,  unto  all 
ends  and  purposes  of  priviledge,  right  and  duty. 
The  church  state  is  owned  hereby,  its  authority  sub- 
mitted unto  in  its  right  and  exercise;  nor  is  it  other- 
wise interpreted  of  them  unto  whom  they  so  join 
themselves.  But  this  is  a  virtual,  yea,  an  express 
renunciation  of  their  own  present  church  state  in 
any  other  society,  and  necesstiate.-?  a  relinquish- 
ment of  their  former  practice. 

"It  will  be  said,  that  a  member  of  one  particnlar 
church,  may  partake  of  the  sacrament  of  the  Lord's 
supper  in  another,  without  incorporati?ig  or  becom- 
ing a  stated  member  of  that  church  wherein  he  doth 
so  partake. 

"It  is  answered,  that  he  may  do  so  by  virtue  of 
that  communion,  which  is  between  the  church 
whereof  he  is  a  member,  and  that  church  wherein 
he  doth  so  partake.  For  he  is  admitted  unto  that 
participation,  by  virtue  of  that  communion,  and  not 
on  his  own  personal  account.  If  it  be  otherwise, 
where  any  one  is  received  unto  the  participation  (  f 
this  ordinance,  there  he  is  admitted  unto  entire 
membership,  and  is  engaged  unto  all  the  duties 
thereunto  belonging. 

5'And  thus  is  it  in  this  case^  for  those  unto  whom 


[  S91  J 

tbey  join  themselves  herein,  if  but  occasionally,  da. 
1st.  own  no  church  state  in  this  nation,  but  theip 
own,  Sly.  admit  of  none  unto  tiiis  sacrdment,  by 
virtue  of  their  communion  with  any  other  church,  or- 
aiiy  churches  not  of  their  own  constitution;  nor, 
3]y.  will  administer  it  unto  any,  but  those  whom, 
they  claim,  to  be  their  own,  as  living  in  their  parish- 
es) in  opposition  unto  any  other  chu^rch  state  what- 
ever. 

"^'Wherefore  it  is  impossible,  that  any  man  should 
be  a  member  of  one  church,  and  communicate  in  this 
ordinance  in  another,  which  condemns  that  where- 
of he  is,  as  schismatical,  and  receivetli  him  as  one 
Lelonging  unto  itself  only,  but  he  doth  professedly 
renounce  the  communion  of  that  church,  wherein  he 
wasj  ajid  is  by  them  that  receive  him,  esteemed  so 
to  do!  and  no  reserves  of  a  contrary  judgment,  or 
resolution  in  his  own  mind,  will  relieve  any  man  in 
conscience  or  reputation,  against  the  testimony  of 
his  practical  profession! 

'•II.  They  do  hereby  profess  a  spiritual  incor- 
poration with  those,  or  that  church  wherein  they  do 
so  communicate;  namely,  that  they  are  one  body 
and  one  bread  with  them;  tliat  they  all  drink  into 
one  spirit,  (Cor.  10.  I7.  chap.  xii.  xiii.  How  they 
can  do  this  in  those  places  where  they  judge  the 
generality  of  them  to  be  profane  and  ignorant,  with- 
out sinning  against  their  own  light,  is  not  to  be  un- 
derstood. 
<<It  is  said,  that  no  persons  iu  this  or  any  othet 


[  295  3 

ordinance  of  divine  worship,  are  polluted,  or  matl^ 
gnilty  by  the  sins  of  others,  with  whom  they  do 
communicate.  It  is  answered,  tliat  this  is  not  at 
present  enquired  into.  That  which  such  persons 
are  charged  with,  is  their  own  sins  only,  in  making 
a  profession  of  spiritual  incorporation,  or  becoming 
of  one  body,  one  bread  with  theia,  and  of  drinking 
into  the  same  spirit  with  them^,  when  they  do  not 
esteem  them  so  to  be,  in  the  exercise  of  love  with- 
out dissimulation.  The  neglect  also  of  other  ex- 
press duties,  which  we  owe  unto  those,  who  stand 
in  that  union  with  us, will  necessarily  follow  hereon. 
Neither  do  such  persons,  as  so  communicate,  in- 
tend to  tak«  on  themselves  an  obligation  unto  all 
those  dr.ties  which  are  required  of  them,  towards 
those  with  whom  they  profess  themselves  to  be  one. 
spiritual  body,  which  is  an  open  prevarication  a- 
gainst  scripture  rule. 

•'IIT.  They  would  hereby,  not  only  justify  the 
whole  service  of  the  liturgy,  but  the  ceremonies  also 
enjoined  to  be  used  in  the  administration  of  thia 
sacrament.  For  the  rule  of  the  church  wherewith 
they  join,  is  that  whereby  they  are  to  be  judged. 
Any  abatement  that  may  be  made  of  them  in  prac- 
tice, is  on  both  sides  an  unwarrantable  self-deceiv- 
ing, inconsistent  with  christian  ingenuity  and  sin- 
cerity. But  hereby  they  do  not  only  condemn  al^ 
other  present  dissenters,  but  all  those  also  of  former 
days  and  ages,  mimstcrs  and  others,  who  sufiered, 


[  396  ] 

under  deprivation,  imprisonment  and  banishmcntj 
in  their  testimony  against  them. 

"If  they  shall  say,  they  do  not  approve  what  is 
practised  by  others,  though  they  join  in  the  same 
worship  and  duties  of  it  with  them;  I  say,  this  is 
contrary  to  the  language  of  their  profession,  unto 
scripture  rule,  (Rom.  xiv.  22.)  And  is  indefensi- 
ble in  the  si^'ht  of  God  and  good  men,  and  unworthy 
of  that  plain,  open,  bold  sincerity,  which  the  gospel 
requireth  in  the  professors  of  it. 

<^IV.  The  posture  of  kneeling,  in  the  receiving 
of  this  sacrament,  is  a  peculiar  act  of  religious  ado- 
ration, which  hath  no  divine  institution  or  warrant; 
and  is  therefore  at  best,  an  net  of  will  worship  not  to 
be  complied  withal. 

•^'It  is  said,  that  kneeling  is  required  not  as  an 
act  of  worship  or  religious  adoration,  but  only  as 
a  posture  decent  and  comely,  because  the  sacrament 
is  delivered  with  a  prayer  unto  every  one.  But, 

"I.  That  delivery  of  it  with  a  prayer  unto  every 
one,  is  uninstituted,  without  primitive  example,  con- 
trary to  the  practice  at  the  first  institution  of  the  or- 
dinance, unsuited  unto  the  nature  of  the  communion 
required,  and  a  disturbance  of  it. 

"II.  He  that  prays  stands,  and  he  that  doth  no^ 
pray  kneels:  which  must  be  on  another  considera- 
tion.    For, 

"III.  Praying  is  not  the  proper  exercise  of  faitbj 
in  the  instant  of  receiving  of  this  sacrament,  as  is* 
evident  from,  the  nature  and  use  of  it. 


f  my  ] 

**1V.  The  tnown  original  of  this  rite,  dotli 
render  it,  not  only  justfly  to  be  suspected,  but  to  ba 
avoided. 

<^0n  these  considerations,  which  might  be  enlarg- 
ed, and  many  others  thatmisjht  he  added,  it  is  evi- 
dent that  the  practice  enquired  into,  with  respect 
unto  the  persons  at  first  intended,  is  unlawful;  and 
includes  in  it,  a  renunciation  of  ^A\  the  principks  of 
that  church  communion,  wherein  they  are  engaged- 
And  whereas,  some  few  have  judged  it  not  to  be  so, 
they  ought  to  rectify  their  mistake  in  their  future 
Walking!" 

**Twelve  arguments  against  any  conformity  of 
members  of  separate  churchas,  to  the  national 
church. 

"Position. — It  is  not  lawful  for  us  to  go  to,  and 
join  in  public  worsliip,  by  the  common  prayer,  be- 
cause that  worship  itself,  according  to  the  rule  of 
the  gospel,  is  not  lawful. 

''Some  things  must  be  premised  to  the  confirma- 
tion of  this  position. 

<'As  first,  the  whole  system  of  liturgical  worsliip, 
with  all  its  inseparable  dependances,  are  intended. 
For  as  such  it  is  established  by  law,  and  not  in  any 
part  of  it  only:  as  such^  it  is  required  that  we  re- 
ceive it,  and  attend  unto  it.  It  is  not  in  our  power, 
it  is  not  left  to  our  judgement  or  liberty,  to  close 
with,  or  make  use  of  any  part  of  it,  as  we  shall 
think  fit. 

^'Thcre  is  in  the  mass  book  many  pravers  and 


CS98] 

"jiraises  directed  to  ©od  only,  by  Jesus  Clu-ist,  yet 
it  is  not  lawful  for  us  thereon  to  go  to  mass,  under 
a  pretence  of  joining  only  in  such  lawful  prayers  as, 
we  must  not  affect  (1)  their  drink  offerings  of  blood, 
so,  we  must  not  take  up  their  names  into  Dur  lips, 
have  no  communion  with  them. 

•'2.  It  is  to  be  considered  as  armed  with  laws: 
first,  such  as  declare  and  enjoin  i^,  as  the  only  true 
worship  of  the  church:  secondly,  such  as  prohibit, 
condemn,  and  punish  all  other  ways  of  the  worsliip 
of  God  in  church  assemblies;  by  our  commu- 
nion and  conjunction  in  it,  we  justify  those  laws. 

^'3.  This  conjunction  by  communion  in  the  wor- 
ship of  tlie  liturgy,  is  a  symbol,  pledge,  and  token 
of  an  ecclesiastical  incorporation  with  the  church  of 
England  in  its  present  constitution,  it  is  so  in  the 
law  of  the  land.  (3)  It  is  so  in  the  common  under- 
standing of  all  men;  and  by  these  rules,  must  our 
profession  and  practice  be  judged,  and  not  by  any 
reserves  of  our  own,  which  neither  God  nor  good 
meu  will  allow  of. 

<'4.  Wherefore,  he  that  joineth  in  the  worship  of 
the  common  prayer,  doth  by  his  practice  make  pro- 
fession that  it  is  the  true  worship  of  God,  accepted 
by  him,  and  approved  of  him,  and  wholly  agreeable 
to  hU  mind;  and  to  do  it  with  other  reserves,  is 
hypocrisy,  and  worse  than  the  thing  itself  without 


(1)  Ps.-u:  16,  4.  (1)  ill  tlio  runcn  of  the  tJt^urch. 


[  S99   i 

tlieiii.(l)  Happy  is  he  who  condemneth  not  himself^ 
ill  the  things  which  he  alloweth. 

^^5.  There  may  be  a  false  worship  of  the  true 
God  as  well  as  a  worsl  ip  of  a  false  God;  (2)  such 
was  the  worship  of  Jehovah  the  l.ord,by  the  calf  in 
the  wilderness:  su  h  was  the  feast  unto  the  Lord, 
ordained  by  Jeroboam  in  (3)  the  eighth  month,  fif- 
teenth day  of  the  month,  the  which  he  devised  of 
his  own  heart. 

*'0n  these  suppositions  the  proposition  laid  down^ 
is  proved  by  these  following  arguments. 

''First  Argument. — Religious  worship  not  di- 
vinely instituted  and  appointed,  is  false  worship, 
Jiot  accepted  with  God;  but  the  liturgical  worship 
intended,  is  a  religious  worship  not  divinely  insti- 
tuted, nor  appointed,  ergo,  not  accepted  of  God. 
•  "The  proposition  is  confirmed  by  all  the  divine 
testimonies,  wherein  all  such  worship  is  expressly 
condemned;  (4)  that  especially,  where  the  Lord 
Christ  restrained  all  worship  to  his  alone  com- 
mand. 

"It  is  answered  to  the  minor  proposition,  that  the 
liturgical  worship  is  of  Christ's  appointment,  as  to 
the  substantiaJs  of  it,  though  not  as  to  its  acciden- 
tals, namely,  prayers  and  praises,  not  unto  its  out- 
Avard  rites  and  forms,  which  do  not  vitiate  the 
whole. 


(1)  Rom.  14.  23.         (2)  Exodus  32.  56.  (3)  i.  King-s,  12. 3|* 

S3.        [4]  Deut.  4.  2.  chap;  12.  33^ 


[800  J 

^»But  it  is  replied,  1.  There  is  nothing  acciden- 
tia! in  the  worship  of  God:  every  thing  that  be- 
longs to  it,  is  part  of  it,  (1)  some  things  are  of  more 
use,  weight,  and  importance,  than  others;  but  all 
things  that  duly  belong  unto  it,  are  part  of  it,  or  of 
its  subtance:  outward  circumstances  arc  natural  and 
occasional,  not  accidental  parts  of  worship. 

*^3.  Prayers  and  praises  absolutely  considered, 
are  not  an  institution  of  (Jhrist,  they  are  a  part  of 
natural  worship,  common  to  all  mankind.  His  in- 
stitution respecteth  only  the  internal  form  of  them, 
and  the  manner  of  their  performance:  but  this  is 
that  which  the  liturgy  taketh  on  its»'lf,  namely  to 
supply  and  determine  the  matter,  to  prescribe  the 
manner  and  to  limit  all  the  concerns  of  them  to 
modes  and  forms  of  its  own,  which  is  to  take  the 
ivork  of  Christ  out  of  his  hands! 

*^3.  Outward  rites  and  modes  of  worship,  divine- 
ly instituted,  and  determined^  do  become  thereby 
necessary  parts  of  divine  worship,  (S)  therefore  such 
as  are  humanly  instituted,  appointed  and  deter- 
mined, are  thereby  made  parts  of  worship,  namely, 
of  that  which  is  false,  for  want  of  a  divine  institu- 
tion. 

<^i.  Prayer  and  praise  are  not  things  prescribed 
and  enjoined  in  and  by  the  liturgy,  it  is  so  far  from 
it,  that  thereby  all  prayers  and  praises  in  church 
assemblies,  merely  as  such,  are  prohibited;  but  it  is 

(1)  Math.  23, 23,  (2)  Lev.  1.  16, 


r  301  ] 

its  own  forms_,  ways,  modes,  with  their  determina- 
tion and  limitation  alone,  that  are  instituted,  pres- 
cribed, and  enjoined  by  it:  but  these  things  have 
no  divine  institution,  and  therefore  are  so  far  false 
worship. 

^'Second  argument,  That  which  was  in  its  first 
contrivance,  and  hath  been  in  its  continuance,  au 
invention,  orenguie  to  defeat,  or  render  useless  the 
promise  of  Christ  unto  his  church,  of  sending  the 
Holy  Spirit  in  all  ages,  to  enable  it  unto  a  due  dis- 
charge, and  performance  of  all  divine  worship,  ia 
its  assemblies;  is  unlawful  to  be  employed  withal, 
nor  can  be  admitted  in  religious  worship,  but  such 
is  the  liturgical  worship.     JErgo,  ^'c. 

^'Ihat  the  Lord  Jesus  Christ  did  make  such  a 
promise,  that  he  doth  make  it  good,  that  the  very 
being  and  continuance  of  the  church  (without  which 
it  is  but  a  dead  machine)  doth  depend  thereon,  I 
suppose  will  not  be  denied,  it  hath  been  sufficiently 
proved.  Hereon  the  church  lived  and  acted  for 
sundry  ages,  performing  all  divine  worship  in  their 
assemblies,  by  virtue  of  the  gifts  and  graces  of  the 
Holy  Spirit,  and  no  otherwise.  • 

^''Whcn  these  things  were  neglected,  when  the 
way  of  attaining  them,  appeared  too  difficult  to  men 
of  carnal  minds,  this  way  of  worship,  by  a  pres- 
cribed liturgy,  was  insensibly  brought  in,  to  render 
the  promise  of  Christ,  and  t!ie  whole  work  of  tlie 
Holy  Spirit  in  the  administration  of  gifts,  useles&^ 
and  thereupon  two  things  did  follow: 


[  303  ] 

^^Ist.  A  total  neglect  of  all  gifts  of  the  Holy  Spi- 
rit iu  the  atlmiiiistiatioja  of  church  Avorship  aad  or- 
dinances. 

.1  "^tlly.  When  a  plea  for  the  work  of  the  Holy 
Spirit  began  to  be  revived,  it  produced  all  that  eu- 
mity,  hatred,  and  contempt  of  and  against  the  Spirit 
of  God  himself,  and  his  whole  work  in  the  church 
which  the  world  is  now  filled  withal.  All  the  re- 
proaches that  are  daily  cast  upon  the  spirit  of 
prayerj  all  that  contempt  and  scorn,  which  all  du- 
ty of  religious  worship,  performed  by  his  aid  and 
assistance,  are  entertained  withal,  arise  from  henc& 
alone,  namely,  from  a  justification  of  tiiis  devised 
way  of  worship,  as  the  only  true  way  and  means 
thereof. 

*'Taks  away  this,  and  the  wrath  and  anger  of 
men  against  the  Spirit  of  God,  and  his  work,  in  the 
worship  of  the  church,  will  be  abated;  yea  the  ne- 
cessity of  them  will  be  evident.  This  we'^cannot 
comply  with,  least  we  approve  of  the  original  de- 
sign of  it,  and  partake  in  the  sins  which  proceed 
from  it. 

^'^Tiurd  argument,  That  in  religious  worship^ 
which  derogates  from  the  kiugly  office  of  Jesus 
Christ,so  far  as  it  doth  so,  is  false  worship. 

^'Unto  (his  office  of  Christ,  it  inseparably  belongs 
.^hat  he  be  the  sole  lawgiver  of  the  church,  in  all 
fhe  worship  of  God.     Tht^.  rule  of  his  government 
herein,  i;-,  'Teacli  m.cii  to  observe  and  do  whatsoev- 
er I  command.' 


[  303  ] 

<'But  the  worship  treated  about^  cousistetli  whol- 
ly in  the  institutions,  commands,  prescriptions,  or- 
ders, and  rules  of  men,  and  on  the  authoiity  of 
men  alone,  do  all  their  impositions  on  the  prac- 
tice of  the  church  depend;  what  is  this,  but  to  re- 
nounce the  kingly  office  of  Christ  in  the  church? 

'^Fourth  argument,  That  which  giveth  testimo- 
ny against  the  faithfulness  of  Christ  in  his  house, 
as  a  Son  and  Lord  of  it,  above  that  of  any  servant, 
is  not  to  be  complied  withal,  let  all  his  disciples 
judge. 

*'Unto  this  faithfulness  of  Christ,  it  doth  belong, 
to  appoint  and  command  all  things  whatever  in  the 
church,  that  belong  to  the   worship  of  God;    as   is 
evident  from  his  comparison  with  Moses  herein,  and 
his  preference  a1)ove  him;  but  the  institution  and 
prescription  of  all  things  in  religious    worship,  of 
things  never  instituted  or  prescribed  by   Christ  in 
the  forms  and  modes  of  them,  ariseth  from  a  sup- 
position of  a  defect  in  the  wisdom,  care  and  faith- 
fulness of  Christ,  whence  alone   a  necessity  can  a- 
rise  of  prescribing  that  in  religious  worship,  which 
he  hath  not  prescribed. 

i'Fifth  argument,  That  which  is  a  means  hu  - 
manly  invented,  for  the  attaining  of  an  end  in  di- 
vine worship,  which  Chvist  hath  ordained  a  means 
for,  unto  the  exclusion  of  the  means  so  appointed 
by  Christ,  is  false  worship  and  not  to  be  complied 
withal. 
^'Thc  end  intendcd;is  the  edification  of  the  churcV, 


f  30«i  ] 

in  the  administration  of  all  its  holy  ordinances. 
This,  the  service  book  is  ordained  and  appointed 
by  men  for,  or  it  hath  no  end  or  use  at  all;  but  the 
Lord  Christ  hath  appointed  other  means  for  the  at- 
taining the  end,  as  is  expressly  declared.  (1)  'He 
liath  given  gifts  to  men  for  the  work  of  the  ministry, 
for  the  edifying  of  the  body:'  that  is,  in  all  gospel 
administrations;  but  the  means  ordained  by  Christ, 
Bamely,  the  exercise  of  spiritual  gifts  in  gospel  ad- 
ministrations, unto  the  edification  of  the  church,  is 
excluded,  yea,  expressly  prohibited  in  the  prescrip- 
tion of  this  liturgical  worship;  the  pretence  of  men's 
liberty  to  use  their  gifts  in  prayer  before  their  ser- 
mons, and  in  preaching  is  ridiculed,  tliey  are  ex- 
cluded in  all  the  solemn  worship  of  the  church. 

^^Sixth  arguniP.ntf  That  which  hath  been,  and  is 
obstructive  of  the  edification  of  the  church,  if  it  be 
in  religious  worship,  it  is  false  woi'ship;  for  the 
end  of  all  true  worship  is  edification;  but  such  hath 
been,  and  is  this  liturgical  worship. 

<'For  1st.  it  putteth  an  utter  stop  to  the  progress  of 
the  reformation  in  this  nation,  fixing  bounds  to  it, 
that  it  could  never  pass. 

^•5dly,  It  hath  kept  multitudes  in  ignorance. 

^'3dly,  It  hath  countenanced  and  encouraged 
many  in  reviling  and  reproaching  the  Holy  Spirit 
andliis  work. 

(.1)  Kphp,  4.  7.  B.  11. 


[  80S  3 

"4thly,  It  hath  get  up  aad  yrmmi^^  an  ungifted 
ministry. 

^^dthly^  It  hath  made  great  desolaitioiis  m  the 
cJiarch: 

<*istf  In  the  silencing  of  faithful  and  painful  miar 
istevs. 

^'Sdly,  In  the  ruin  of  families  innumerable. 

*^3dly,  In  the  destruction  of  souls! 

^<It  is  not  lawful  to  be  participant  in  these  things^ 
yea  the  glory  of  our  profession  lies  in  our  testimo- 
fiy  against  them! 

^'Sepenth  argument,  That  practice,  whereby  we 
«)ondemn  the  suffering  saints  of  the  present  age,  ren- 
derbig  them  false  witnesses  of  God  and  thp  only 
blameable  cause  of  their  own  sufferings,  is  not  to  be 
approved;  but  such  is  tliis  practice,  and  where  tltis 
>is  done  on  a  pretence  of  liberty,  without  any  plea  of 
necessary  duty  on  our  part  it  is  utterly  unlawful. 

'^'Eighth  argument^  That  practice,  which  is  ac- 
companied with  unavoidable  scandal,  engaged  in 
only  on  pretence  of  lijtierty,  is  contrary  to  the  gos- 
pel, but  such  is  our  joining  in  the  present  public 
worship.  It  were  endless  to  reckon  up  all  the  scan- 
dals wliich  will  ensue  hereon, 

''That  wliich  respecteth  our  lanemies  must  not; 
be  omitted;  Will  they  not  think?  Will  they  not 
say?  That  we  have  only  falsely  and  hypocritically 
pretended  conscience  for  what  we  do,  where  we  can 
on  outward  considerations  comply  with  that  which 
is  required  of  us?  'Woe  to  th'fi  world j  because  of 


t  306  ] 

sucli  offences,  but,  woe  to  them  also,  by  whom  theji 
are  given.' 

^'^J\rinth  argument,  That  worship,  which  is  uh- 
suitecl  to  the  spiritual  relish  of  the  new  creature 
which  is  inconsistent  with  the  conduct  of  the  Spi- 
rit of  God  in  prayer,  is  unlawful:  for  the  nature, 
use,  and  benefit  of  prayer  is  overthrown  hereby,  ia 
a  great  measure. 

*»N"ow  let  any  one  consider,  what  are  the  prom- 
ised aids  of  the  Holy  Spirit,  with  respect  unto  the 
prayers  of  the  church,  whether  as  to  the  matter  of 
them,  or  as  to  the  ability  for  the  performance,  or  as 
to  the  manner  of  it,  and  he  shall  find,  that  they 
are  all  rejected  and  excluded  by  this  form  of  wor- 
ship; coffiprising(as  is  pretended)  the  whole  matter, 
limiting  the  whole  manner,  and  giving  all  the  abili- 
ties for  prayer,  that  are  needful  or  required,  and 
this  hath  been  proved  at  large! 

^'Tenth  argument^  That  which  overthrows,  and 
dissolves  our  church  covenant,  as  unto  the  principal 
ends  of  it,  is  as  unto  us  unlawful. 

"This  end  is  the  professed  joiut  subjection  of  our 
souls  and  consciences  unto  the  authority  of  Christ 
in  the  observation  of  all  whatever  he  commands, 
and  nothing  else  in  the  woiship  of  God;  but  by  this 
practice,  this  end  of  the  church  covenant  is  destroy- 
ed, and  thereby  the  church  covenant  itself  is  brok- 
en; for  we  do  and  observe  that  which  Christ  hath 
not  compiaaded,  and  wlii]e  some  stand  unto  the 


[30^3 

terms  of  the  covenant  which  others  relinquish,  it 
will  fill  the  church  with  confusion  and  disorder. 

^'Eleventh,  argumenty  That  which  contains  a 
virtual  renunciation  of  our  church  state,  and  of  the 
lawfulness  of  our  ministry,  and  ordinances  therein, 
is  not  to  be  admitted,  or  allowed. 

^^But  this  also  is  done  by  the  practice  enquired 
into,  for,  it  is  a  professed  conjunction  with  them  in 
church  communion  and  worship,  by  whom  our 
diurch  state  and  ordinances  are  condemned,as  null. 
And  this  judgment  they  make  of  what  we  do,  af- 
firming, that  we  are  gross  dissemblers,  if  after  such 
a  conjunction  with  them,  we  return  any  more  into 
our  own  assemblies.  In  this  condemnation  we  do 
outwardly  and  visibly  join! 

^'Twelfth  argument  J  That  which  depriveth  us 
of  the  principal  plea  for  the  justification  of  our  sep- 
ai*ation  froid  the  church  of  England,  in  its  present 
state,  ought  not  justly  to  be  received  or  admitted; 
but  this  is  certainly  done  by  a  supposition  of  the 
lawfulness  of  this  worship,  and  a  practice  suita- 
ble thereunto,  as  is  known  to  all  who  are  exercised 
in  this  case.  Many  other  heads  of  arguments, 
might  be  added  to  the  same  purpose,  if  there  were 
occasion."     Owen's  sermons,  vol  .S,  page  379. 

Thus  my  dearly  beloved  father,  next  in  estima- 
tion to  his  father  Calvin,  in  all  the  churches  of  the 
saints,has  in  his  nervous  manner  sealed  all  I  have, 
or  wished  to  say. 


Same  Persons. 
Scene,  Continued. 

D.  D.  When  we  shall  have  settled  the  doctrioft 
of  communion,  as  taught  in  the  Westminister  con* 
fession,  we  shall  also  have  settled  the  principle 
which  these  churches,  at  least  the  prebyterian  part 
of  hem,have  solemnly  adopted  and  promised  to  ob* 
serve,as  the  rule  of  their  ecclesiastical  conduct.  Witb 
this  general  clue  let  us  go  to  the  ^^confession  of 
faith.".  The  26th  chapter  is  entitled,  t^  Of  com- 
inunion  oj  saints/'  the  doctrine  concerning  which 
it  lays  down  in  the  following  terms* 

<*A11  saints  that  are  united  to  Jesus  Christ  their 
head,  by  his  spirit  and  by  faith  have  fellowship 
with  him  in  his  graces, suffering,  death,  resurrection 
and  glory;  and  being  united  to  one  another  in  love? 
they  have  communion  in  each  other's  gifts  audgraces» 
and  are  obliged  to  the  performance  of  such  dulies, 
public  and  private,  as  do  conduce  to  their  mutual 
good,  both  in  the  inward  and  outward  man. 

II.  haints  by  profession  are  bound  to  maintain 
an  holy  fellowship  and  communion  in  the  worship"^ 
of  God,  and  in    erforming  such  other  spiritual  ser- 
vices as  tend  to  their  mutual  edification;  as  also;  iq 


[  309  ] 

relieving  each  other  in  outward  fbiugSj  according 
to  their  several  abilities  and  necessities:  which  com- 
munion, as  God  offereth  opportunity,  is  to  be  ex- 
tended into  all  those  who  in  every  place  call  upon 
the  name  of  the  Lord  Jesus.  (1)  This  latter  section 
describes  apparently  the  communion  which  ought 
io  subsist  between  professed  christians  in  their  re- 
lation to  each  other  as  visible  members  of  the  church 
of  God,  asserting  their  joint  title  to  and  interest  in 
all  the  privileges  of  his  honse,  and  their  duty  to 
participate  therein  with  each  other,  as  they  have  op- 
portunity, upon  the  single  ground  of  of  their  being 
followers  of  the  Lord  Jesus  Christ.  Let  us  view 
it  a  little  more  closely.  ^"The  parties  are  saints  by 
profession. '^ 

William.  H^hc  Doctor  passes  what  might  have 
made  the  introduction  of  his  subject,  if  lie  had 
meant  to  be  candid,  and  says  the  '^parties  are 
saints  by  profession:"  that  they  are  bound  to  par- 
ticipate with  each  other,  upon  the  single  ground  of 
their  being  followers  of  the  Lord  Jesus  Christ,  (2'. 
by  which,  in  a  word  he  asserts  his  generalising  sys 
tern  at  the  expense  of  government.  Ltt  us  have  ih<* 
subject  arranged  in  order  before  our  eyes,as  it  is  to 
be  decisive  take  the  word  saints,  then  communion 
of  saints,  lastly  saints  by  profession. 


[1]  Plea,  page  221.  [2]  The  Doctor  grows  more  tlcspotic  in 

his  government,  he  was  for  a  free  pmmunion  if  they  pleased;   jiba^ 
t;;\Te  227. 


[310] 

First,   the  parties  spoken  of  are  saints  without 
their  volition  or  profession;  and  no  man  need  pro- 
fess to  me  to  be  a  saint,  for  if  he  did,   I   have    no 
warrant  to  believe  him.     It  is  enough  for  me  to  be- 
lieve there  is  a  communion  of  saints  without  judg- 
ing who  they  are:    this  judgement  belongs  to  God 
only.   A  saint  in  its  first  signification  is  one  chosen 
in  Christ  before  tlie  foundation  of  the  world,   and 
thus  given  by  the  father  to  the  son,  and  by  him  se^ 
apart  for  the  work  he  proposes  to  perform  in  him, 
and  for  the  work  he  will   qualify  him  to  perform, 
and  which  lie  will  perfectly  execute  in  a  time,  ac- 
cepted.   In  the  2d.  sense  of  the  word,  a  saint  is  one 
sanctified  by  the    application  of    the   benefits    o' 
Christ's  attouement  eifected  by  the  word. blood  and 
spirit  of  God,  by  which  they  stand  justified  from  all 
nnr^L^h  cousiiess.  Christ  is  made  of  God  unto   them 
\visdom,righteousness,  &c.  nor  is  it  essential  to  their 
saiiitship,  that  they  should  make  any  profession  of 
it,  as  many  have  gone  to  heaven  who  never  did  tell 
the  world  thcij  had  a  brother.     Because  a  man  must 
first  become  a  saint  before  he  can  in  truth  make    a 
profession  of  it,  and  many  are  called  out  of    the 
world  before  they  have  a  call  iuGod  to  make  a  pro. 
fession  of  their  faith  in  Christ. 

2;^  Of  comiiiun:  n  Nevertheless  as  they  have  fel- 
lowship with  Clirist  in  his  graces,  sufl^ering,  death, 
resurrection  .-uid  g^'Ory,  exhibited  by  sitting,  eat- 
ing and  drinkimg.-'I  will  «up  with  him  and  he  with 
jiie:'''"at  supper;leaning  on  Jesus  breast^asked  him," 


[  311  ] 

most  elegantly  typified  in  Exodus  xxv.  SI.  SS» 
^^And  thou  shalt  put  the  mercy  seat  above  upon 
the  ark,  and  in  the  ark  thou  shalt  put  the  testimonyj 
that  I  give  thee.  And  there  I  will  meet  with  thee, 
and  I  will  commune  with  thee  from  above  the  mer- 
cy seat,  from  between  the  two  cherubims  which  are 
upon  the  ark  of  the  testimony,  of  all  things  which  I 
will  give  thee  in  commandment  unto  the  children  of 
Israel.  I  have  received  of  the  Lord  that  which 
ialso  I  have  delivered  unto  you.  (1)  Illustrated  by 
a  double  image,  the  saints  are  compared  to  bread 
made  of  many  grains,  and  to  guests,  partakers  of 
one  hody,even  bis  flesh  and  blood.  For  these  anrd 
many  other  reasons,  it  is  called  the  communion. 
Such  as  "the  glory  which  thou  gavest  me,  1  have, 
given  them;  that  they  may  be  one,  even  as  v/e  arft 
one."  {2f)  "But  ye  have  received  the  spirit  of  adop- 
tion whereby  we  cry,  abba,father,  and  the  spirit  it- 
self beareth  witness  with  our  spirits  that  we  are  the^ 
chillren  of  God. and  if  children,  then  heirs  of  God, 
and  joint  heirs  with  Christ.  If  so  be  it,  that  we 
suffer  with  him  that  we  may  be  also  gloritied  to- 
gether." (3)  AH  mine  are  thine,  and  thine  ire  mine, 
audi  am  glorified  in  them.  All  that  thou  hast  given 
me,  are  as  much  as  ever  thine  and  all  that  thou 
hast  chosen  for  thy  self,are  equally  mine.  Our  pro- 
perty in  them  is  not  divided,  but  is  common  to  us 
both.  I  pray  for  them  who  are  both  thine  and  mine, 

41]  i.  Corinth  xi;  3S.  [2]  John  17.        {3]  Rom,  vija.  l?-,16-ir, 


f  SIS  ] 

He  tliafc  overcometh  shall  inlierit  all  things,  and  I 
will  be  his  father  and  he  shall    be  my  son.      I  am 
my  beloved's  and  my  beloved  is  mine,and  bein^  u* 
iiited  to  one  another  in  love,  they  are  obliged  to  the 
performance  of  the  duties   mentioned,  invisible  and 
visible  as  God  offereth  opportunity.    "This  leads  to 
the  last  thing,  saints  by  profession.     Now,   saints 
and  saints  by  profession  may  be  two  things  entirely 
distinct,  for  a  saint  is  a  saint,but  a  saint  by  profes- 
sion may  be  a  wolf  in  sheep's  cloathing,  and  we  are 
bound  to  try  them  before  we  give  them  the  outward 
privileges  of  a  saint:  and  before  he  can  be  legally 
entitled  to  the  character  of  a  saint  by  profession,  he 
must  make  a  good  confession  before  many  people, 
that  is,  his  character  in  toto  must  be  such  as  becom- 
eth  the  gospel  before  all  men,  and  expressly  before 
a  court  of  Christ,  legally  constituted  in   his  name 
and  qualiiied  of  frod  for  the  execution  of  their  of- 
fice.    Now,  when  he  has  first  given  himself  to  God 
and  that  church,  he  becomes  the  exclusive  property 
of  that  church  or  denomination   discriminated  by 
their  constitution,  so  long  as  the  relation  last,  and 
although  he  is  bound  to  be  the  christian  in  all  the 
relations  he  sustains  to  all  men,  he  is  not  bound  to, 
but  in  my  judgement  ho  is  interdicted  the  sealing 
ordinances  with, all  but  his  own,  who  Ivave  the  alone 
legal  government  over  him:  with  them  he  is  entitled 
to  fellowship  in  all  the  branches  of  worship  and  dis- 
cipline; and  he  is  bound  to  them  to  maintain  it  be- 
sjjl2a1l  the  other  duAies  he  owes  t-j  them  mentioned 


[813  3 

in  the  second  section.  Snd.  These  are  bou&d  to 
maintain  an  iioly  fellowsliip,  first  in  observing  all 
tfte  ordinanees  of  said  judicatory  in  tlie  Lord,  as  to 
the  exterior  medium  of  government.  He  is  bound  not 
to  wast©  his  master's  goods,  he  is  bound  to  bring 
all  his  tythes  into  the  store  house,  to  know  them 
that  rule  over  him  and  bow  subjection  to  the  yoke^ 
and  to  give  double  honor  to  them  who  labour  in 
■^vord  and  doctrine,  and  to  defend  their  respectabil- 
ity as  Christ's  ambassadors  and  love  them  fo^-  their 
works'  sake,  to  improve  his  talents  that  he  may 
give  to  those  who  need  suitable  instruction,  he  is 
bound  to  pray  for  all  men,  but  especially  for  those 
of  the  household  of  faith,  and  to  attend  with  that 
church  who  received  him  in  social  acts  of  worship, 
with  constancy,  reverence,  and  godly  zeal.  Thus 
approving  the  things  which  are  excellent  and  com- 
mending himself  to  every  man's  conscience,and  es  - 
pecially  that  he  be  commended  by  trod,  obtaining  a, 
good  report  through  faith,  that  when  the  holy  sup- 
per is  administered,  that  he  may  sit  down  with  tha 
twelve,  that  number  multiplied  into  the  twelve  pat- 
riarchs 144,  that  into  Christ's  reign  of  1000  years, 
making  1^,000,  all  standing  with  him  on  mount 
Ziou,  having  his  father's  name  in  their  forehead. 
Now,  he  is  just  as  much  a  member  of  the  144,000, 
ifhe  only  has  personal  acquaintance  With  the  12  or 
with  the  1-14  as  with  the  144,000.  Thus  interpret- 
ed, we  aje  partners  with  each  other  in  all  that  is 
comprehended  under  the  worsbip  of  God;  that  is,his 


[  314  J 

instituted  ordinances  in  hishouse.  This  partnership 
js  to  be  avowed  and  expressed  by  open  acts  of  mu- 
tual recognition:  they  ave  to  maintain  an  holy  fel- 
lowship and  communion  in  the  worship  of  God,  and 
not  at  discretion,  but  as  God  offers  opportunity. 
As  to  acts  of  religious  good-will  and  relieving  each 
other,  we  are  agreed. 

D.  I).  Sir,  I  hope  William  is  not  about  to  con- 
fine himself  within  the  limit  of  that  judiciary,  in  all 
these  points,  and  acknowledge  no  relation  to  any 
who  are  not  amenable  with  him  at  the  same  hu» 
iilan  bar. 

William.  All  things  I  do  not,  but  some  things  I 
assuredly  do.  As  to  sealing  ordinances  I  view  myself 
strictly  limited,  although  a  neighbouring  church  foE 
aught  I  know,may  be  a  church  of  Christ,as  long  as 
they  refuse  reconciliation  with  our  creed,  I  can  and 
ought  to  refuse  to  know  and  acknowledge  them  ag 
the  judiciary  who  received  me. 

D.  D.  I  would  William  to  know,  he  has  no  pow- 
er in  that  point  he  judges  himself  at  liberty  in  oris 
a  matter  of  choice  which  he  may  do  or  omit  at 
pleasure,  it  is  a  duty  which  he  is  not  at  liberty  to 
forego,  an  imperative  obligation  lies  upon  his  con- 
science, that  he  is  bound  to  maintain  this  commu- 
nion. 

William.  I  wish  for  the  Doctor's  authority,  and 
it  must  be  presented  in  terms  not  ambiguous,  as  it 
is  the  very  point  of  our  difference* 

i^,  T).  I  sba-U  state  in  terms  too  plain  for  him  to 


r  315  ] 

equivocate,  you  have  my  authority  from  that  iegis- 
lature,whose  laws  he  has  bound  himself  to  observe. 
As  to  the  extent  of.  this  communion  in  all  its  bran- 
ches, it  is  to  embrace  christians  as  such;  1st.  of 
every  denomination,  even  all  who  call  upon  the 
name  of  the  Lord  Jesus:  2nd.  of  every  country  and 
clime,even  all  who  in  every  place  call  upon  him. 

William.  Sir,  I  expected  my  opponent  would 
have  contented  himself  by  quoting  the  laws  of  the 
high  court,  and  not  his  interpretation,  because  I 
claim  as  good  a  right  to  interpret  to  hiui  as  he  has 
to  me,  and  then  our  difference  is  uo  nearer  an  issue. 
Let  us  hear  the  law.  Which  communion  is  to  be  ex- 
tended unto  all  those  who  in  every  place  call  upon 
the  name  of  the  Lord  Jesus?  Now,  I  ask,  is  this  a 
fair  way  of  reasoning  to  interpolate  the  very  word  in 
the  law  which  decides  the  dispute  in  his  favor.  By 
>vhat  authority  did  he  corrupt  the  words  of  the  as- 
sembly of  divines  by  foisting  in  of  evpi*y  denomina- 
tion,  and  so  to  bind  me  to  the  same  extent  of  com- 
munion in  all  its  branches  to  other  denominations 
I  owe  to  my  own.  and  by  this  act  and  deed  do  away 
all  disthirtion  of  denomination,  which  at  the  very 
same  instant,  he  acknowledges  to  have  a  standing, 
separate  existence?  This  absurdity  never  entered 
the  mind  of  that  godly  assembly,  or  they  could  have 
made  it  with  as  much  ease  as  his  reverence.  If  he 
had  interpreted  as  he  had  a  right  to  do,  and  like  an 
honest  man,  he  would  have  told  us  what  it  is  to  ex- 
tend this  communion  to  all  those  who  in  every  place 


[  ai6  3 

call  upon  iBe  name  of  the  Lord  Jesus^  that  it  vras 
a  specific  of  a  believer's  character  which  embraces 
every  thing  belonging  to  a  son  of  God.     Thus,  the 
«criptnre  often  adorns  the  children  of  the  kingdom 
with  distinguishing  honorable  appellations.     Thus 
1  think  I  have  seen  an   author,  that  sums  up  the 
names  of  her  husband  at  about  209  titles,  and  I  sup* 
pose  his  bride  is  as  fruitful  in  names.     In  imitation 
of  this  Imnor,  w&  find  men  in  authority  assume  a 
long  string  of  names  to  effectually  distinguish  them 
from  all  other  men  in  the  world.     She  is  called  by 
liim  names,  and  new  names  which  none  can   read 
but  they  who  receive  them;  all  to  express  his  love, 
his   care  for  her  increase  of  faith,   hop©  and  joy, 
such  as  his  love,  his  dove,  his  fair  one,  his  delight, 
^c.  &c.  and  he  who  is  entitled  to  one  of  those  names 
is  entitled  to  them  all,  but  is  genei'ally  addressed 
in  one  of  these  just  to  suit  the  present  occasion, as  he 
assumes  names  to  suit  her  present  necessity,beauti- 
fully  varied   in  his  epistles  to  the  severe  Asiatic 
churches,  but  why  did  our  divines  chuse  the  peri- 
phrasis of  all  those  who  in  every  place  call  upon  the 
name  of  the  Lord  Jesus?  The  reason  is  perfectly 
just  and  conspicuous.  If  we  examine  the  reasouyth© 
Holy  Ghost  gave  her  this  name  by  apostolic  autho- 
rity iu  the  days  of  the  aposlles,  this  was  the  most 
descriptive  character,  when  the  true  believers  were- 
of  one  mind  concerning  the  Lord  Jesus,  for  although 
there  were   swarms  of  professors,  and  diverse  de- 
Bominations,  who  were  zealous  worshipers  of  God^ 


[817  3 

Paul  could  testify  this  in  their  favour,  ''I  bear  them 
record  that  they  have  a.zeal  of  God,"  but  they  had 
their  own  ways,  and  their  own  means  of 
serving  Cod,  and  going  about  to  establish  their 
own  righteousness,  have  not  submitted  themselves 
to  the  righteousness  of  God."  (1)  Now,  all  these 
"were  enemies  to  the  name  of  Jesus  and  could  call 
Christ  accursed,  as  none  could  call  Clirist  Lord, 
Ibutby  the  spirit.  Now  in  allusion  to  these  titnes,to 
distinguish  the  genuine  bride  from  the  |)retenders, 
the  Westminister  assembly  used  this  ^eriphases  in 
contradistinction  to  those  who  corrupted  the  chris- 
tian religion  by  their  customs,  rites,  and  ceremonies, 
and  doctrine  of  devils,  which  had  a  tendency  to  de- 
ny the  kingly  authority  of  Christ,  the  pure  princi- 
ples of  the  reformation,  as  exhibited  in  their  stan- 
dards. 

D.  p.  William  had  better  give  some  e?idence 
for  his  bold  assersion,  ov  I  shall  be  tempted  to  re- 
tort. 

William.  I  may  have  overrated  my  sentiment, 
but  I  thought  it  possessed  internal  evidence;  but  if  it 
is  not  plain  or  cavitea  by  iny  opponent,  I  shall 
prove  as  I  go.  There  cannot  exist  any  kind  of  gov- 
ernment without  officers.  Now,  church  officers  are 
limited  beings,  and  cannot  extend  their  autliority 
bej  ond  the  limits  of  their  suffrage.  Thus,  they  can 
be  only  officers  of  one  particular  denomination,  and 

(1)  RoHi.  X.  2,0. 


[  318  ] 

that  Olio  iiulepeiident  of  all  others^  and  by  oath  they 
can  act  but  only  according  to  their  commission. 

3nd.  It  is  impossible  to  invest  a  session  with  dis-' 
cretionary  power  to  extend  communion  beyondlhe 
limits  of  their  own  jurisdiction,  without  having  dif- 
ferent terms  of  communion  in  the  same  church; 
some  to  submit  to  the  yoke  of  government,  others, 
Tiz.  strangers,  to  enjoy  the  s^,fne  immunities,  witli- 
out.  If  this  had  been  the  established  practice,  I 
wonder  some  historian  would  not  have  handed 
down  a  minute  of  it  to  our  times.  As  I  think  the 
partiality  of  the  custom  would  have  occasioned 
some  shrewd  observer  to  makeremarks  which  might 
have  occasioned  altercations  worthy  of  historical 
notice. 

]).  D.  If  it  is  not  possible  for  a  body  politic  to 
commission  their  officers  to  entertain  strangers 
with  courtesy,  the  church  of  Christ  is  more  morose 
than  the  kingdoms  of  this  world. 

JVilliam.  Both  have  natural  rights  to  entertain 
.strangers,  with  natural  rights  and  many  other  tests 
of  charity;  but  neither  of  them  at  the  expanse  of  law 
or  profanation  of  their  oath  of  oflRcc. 

D.  1).  If  every  denomination  must  be  thus  limit- 
ed to  their  own  precincts,  how  account  for  the  prac- 
tice of  sending  missionfiries  to  preach  the  gospel 
beyond  their  limits,  civil  and  sacred? 

William.  They  arc  only  sent  upon  the  principle 
of  an  ambassador,  who  is  admissible  at  the  pleasure 
of  the  governor  whither  he  goes,   and  then   not  at 


C  3i9  1 

ttie  expense  of  any  municipal  law  of  the,  incorpora? 
tion. 

JD.  I).  Is  it  possible  that  the  Westminister  as- 
sembly should  treat  professedly  of  the  church  of 
God,  and  contain  not  one  syllable  on  that  momen- 
tuous  topic  of  catholic  communion;  should  be  ex- 
plicit, minute  on  the  private  communion  of  her  mem* 
bers,  and  silent  as  death  about  her  public  fellow- 
ship.   It  is  absolutely  impossible.  (1) 

William.  Could  she,  or  did  she,  in  fixing  hci' 
terms  of  private  communion  which  were  essential  to 
her  church  existence,  in  the  same  words  fix  terms 
to  reciprocate  catholic  communion.  I  am  mistaketi 
if  she  or  any  other  ever  thought  of  such  a  commu- 
nion: at  least!  have  not  found  it  by  any  fair  con- 
struction quoted  by  the  Doctor,  in  any  confessiou 
or  exposition.  If  we  take  the  words,communion  of 
saints,to  signify  an  imperative  obligation  upon  their 
conscience,  they  are  bound  to  maintain  a  catholic 
communion  with  all  christian  professors  in  tLe 
world,  (as  the  Doctor  assert-^)  I  must  think  the 
Westminister  assembly  took  too  much  upon  her. 
They  were  only  one  party,  and  the  consent  of  tho 
rest  of  the  christian  world  ought  to  be  obtained  be- 
fore she  made  it  an  absolute  term  with  her  own 
members,  but  on  ibis  principle  I  think  she  would 
have  had  but  few  saints  under  her  controul. 

J).  JD.  William  says,  he  has  not  found  my  inter- 


(l)l'l«a,  pn.eeS-^e. 


[  3*0  ] 

pretation  in  any  cotifession  or  expositor  of  alll  haVtf 
quoted.  If  he  is  so  dull  of  pGiception,how  will  he 
receive  the  doctrine  of  sir  Peter  King?  That  there 
is  and  ought  to  be,  &c. 

Willlafn.  This  puts  me  in  rtiind  of  what  ilo  ohd 
can  forget  who  reads  the  Doctor,  that  whatever  any 
men  recommended  to  be  done.was  then  in  pr-^ctice. 
Sir  Henry  is  in  a  diductic  manner  stating  what 
would  be  a  comely  order  in  his  judgement,  if  it  was 
possible  to  bring  it  into  operation,  but  never  stated 
it  had  an  existence  or  any  general  law  to  coerce  it 
into  operation;  but  if  he  erred  in  his  judgement  he 
guards  himself  with  a  becoming  decency,  first  that 
it  should  be  done  in  the  usual  and  regular  ways,  as 
particular  churches  among  themselves,  so  thdt  they 
would  show  themselves  twin  sisters  who  could  hot 
by  principle  or  practice  be  discriminated  or  by  any 
thing  but  their  local  distance,  that  there  ought  to  be. 
a  mutual  intercourse  and  society,  Sfc.  That  they 
should  show  thcmselvesof  one  and  the  same  body, 
cf  which  Christ  is  their  head,  that  tliey  are  all 
guided  by  the  same  spirit,  communicate  in  the  same 
institution,  and  are  governed  by  the  same  general 
rules,  so  that  whatsoever  is  regularly  performed 
and  determined  in  one  congregation  is  assented  to  by 
all  others,  but  we  Imve  not  a  word  here  in  his  tlieo- 
letic  plan,reGommending  that  those  distincfe  congre- 
gations did  not  belong  to  one  particular  denomina- 
tion; and  if  they  did  not,  it  is  manifest  there  was 
nothing  to  divide  tlium  but  distance,  for  they  com- 


t  B2i  ] 

Uiuuicafed  on  the  same  institutions,  and  were  gov- 
erned by  the  same  general  laws,  and  then  he  recom- 
mended it  where  it  was  practised,  and  to  those  who 
liad  never  attained  to  such  perfection.     But   if  one 
chiu*ch  is  ofl'ering  the  sick  and  the  lame'  for  sacri- 
£ce,or  a  corrupt  thing,and  will  not  serve  God  with 
his  best,  will  I  offer  him  the   precepts  of  men,  in- 
stead of  the  divine  service  he  has  required,  and  ex- 
pose myself  to  the  curse,  Mali.   1  chap,    and  espe- 
cially,the  Inst  verse?  Will  I  join  with  him  in  bis  of- 
fering and  partake  with  him  in  his  plagues?  Wh?.fc 
profit  should  I  have   in  the  things,  I  would   be   a- 
shamed  to  offer    to  my    goveruor?     When    I  have; 
his  spices,  his  honey,  his  milk,  his  spiced  wine,  his 
instituted,  ordinances,  shall  I  deform  them  by  lift- 
ing up  a  tool  upon  them  to  make  an  altar  after  the 
model  of  a  heathen  king,  and  offer  upon  it  striinge 
fire,that  the  very  exterior  of  my  religion  should  not 
have  the  appearance  of  divine  beauty,  nor  be  an  act 
of  divine  obedience?  Shall  I  bow  to  an  image, doing 
more  honor  to  men  than  God?     What  pleasure  or 
profit  to  myself  or  any  other,  to   be  paying  a  kind 
of  idol  worship  never  required,  without  Christ  and 
his  spirit  to  guide,  provoking  a  consuming  fire,and 
without  grace  whereby  we  may  serveGod  acceptab- 
ly Avith  reverence  and  godly  fe'dv?F"om  suci;  church 
connection  may  the  good  Lord  deliver  my  soul,  and 
all  v/ho  love   his    appeaiance!  How!  am  I,  in  tha 
sight  of  my  jud?: :  :.  covrupt  thing  in  my  hand,  in 
jiiy  iicart;  in  ;i.  ■ijjs^liftiag  up  my  voice  in  concert 


[  323] 

"«vitli  fellow  idolaters^close  the  book  an  d  iminediate- 
Jy  joia  in  prayer  to  his  insulted  majesty?  While  I 
am  touched  with  no  sense  of  need,  nor  endowed 
with  a  principle  of  sincerity,  I  may  move  with  the 
current  and  sleep  in  the  calm.  But  let  the  alarm 
excite  me  to  call,  and  I  would  soon  cast  my  idols 
to  the  moles  and  to  the  bats. 

D.  D.  It  is  therefore  clear  that  the  phrase  "com-.' 
munion  of  saints,"  was  originally  so  far  from  signi- 
fying what  is  now  called  christian  communion  in  op- 
position to  church  communion,  that  it  signified  ex- 
actly or  nearly  the  reverse:  i.  e.  it  is  not  only  com- 
prehended,but  strictly  and  properly  expressed,  and 
was  put  into  the  creed  for  the  very  purpose  of  ex- 
pressing **church  communion."  (1) 

William.  As  to  the  first,  1  must  pass  it  till  my 
judgement  grows  more  mature.  As  to  the  last,I  must 
wait  till  I  get  better  evidence.  This  puts  me  in 
mind  of  the  Doclor's  speech,  that  for  an  Anabaptist, 
an  Independent,an  fipiscopalian,and  Presbyterian 
to  refuse  communion  together,  is  a  worse  error  than 
any  of  the  errors  they  held:  (2)  but  look  to  the  next 
sentence  and  you  will  find  him  in  favour  Of  the  di- 
vine right  of  gospel  ministry.  If  of  divine  authori- 
ty, there  must  of  necessity  be  a  violation  of  tlie  au- 
thority of  Christ,as  all  cannot  be  right,  yet  all  swear 
they  are.  What  is  this  short  of  perjury?  But  ac- 
cording to  the  Doctor's  divinity,  they  were   forced 

(1)  Plea,  page  23;J.  (2)  Pk»;  pajjc  256. 


to  siiijWhetlier  they  communed  together  or  whether: 
they  did  not. Then  there  is  no  way  right  in  the  sight 
of  Cfod:  a  native  result  of  so  much  about  subordi- 
nate points  or  venial  sins. 

D.  D,  Church  communion,  and  communion  of 
saints,  and  christian  communion,  are  convertible 
terms. 

William.  If  the  Doctor  has  so  quickly  lost  sight 
of  the  above  distinction  of  these  terms,  1  marvel  uotr 
that  he  staggered  my  judgement  when  he  asserted^ 
(page  233,)  that  the  one  signified  exactly  or  nearly 
the  reverse  of  the  other;  but  we  shall  examine.com- 
munion  of  saints  will  never  desist,  church  commu- 
nion cannot  last  longer  than  life:  church  commu- 
nion may  exist  where  there  is  no  commu- 
nion of  saints.  Communion  of  saints  is  without  our 
volition:  volition  is  essential  to  church  commu- 
nion: communion  of  saints  may  exist  where  thera 
is  no  churcii  communion.  Or  in  other  words,  the 
communion  of  saints  will  always  have  communion, 
with  the  head  of  the  church,  church  communion 
may  be  where  they  have  none.Our  communion  with 
the  head  is  by  faith,  our  communion  with  each 
other  is  by  love,  but  as  fellow  saints  are  not  objects 
of  faith,  our  love  may  be  lost  on  a  sinner  instead  of 
a  saint,  and  then  there  is  no  reciprocity  of  that 
which  is  essential  to  the  communion  of  saints.  But 
I  intend  to  demonstrate  a  proposition  more  strange, 
and  less  acceptable  to  the  adulterers  and  adultresses. 
It  shall  do  them  as  much  honor  as  they  can  demand, 
and  be  as  sharp  a  reproof  as  I  can  administer.    I 


sliall  grant  there  is  an  assembly  of  saints,  and  the 

communion,  of  saints,  and   that  tl.ey  hold  church 

communion,  and  deny  them  the  honor  of  christian 

communion.     An  assembly  of  sarnts  may  meet  for 

public  worship,  and  as  such,  hold  the  communion 

of  saints  and  church  communion;  but  if  the  mean  of 

worship  is  not  the  appointment  of  Christ,  it  is  not 

christian  communion,  for  in  christian  communion 

Christ  must  be  honored  as  the  lawgiver,  king  and 

judge.     Now,  see  an  assembly;  suppose  the  saints 

abolish  the  use  of  the  Lord's  song,  that  is,    a  song 

concerning  Christ  and  his  vine-yard,  composed  by 

the  eternal  spirit  of  Jesus  Christ,  and  sealed  to  her 

exclusive  use,  with  an  injunction  under  the  Old 

Testament  to  praise  him  with  the  words  of  David 

and  Asaph,  with  the  additional  injunction  under 

the  New,  to  praise  him  with  psalms,  hymns,  and 

spiritual  songs,  the  three  name's  of  the  Lord's  book 

t)f  songs,  so  sacred  that  the  captives  did  not  know 

liow   to  sing  them  among  the  heathen,  <'0!  How 

the  Lord's  song  shall  we  sing   within  a  foreign 

land!"     Now,  1  say,  an  assembly  of  saints  met  for 

public  worship,  singing  the  songs  of  some  vile  So- 

cinian  or  Arian,  for  rone  else    would  dare   to    set 

themsehes  upon  par  with  Christ  in  making  psalms, 

is  not  christian  communion,  for  Clirist  is  no  more 

honored  in  it  than  Uriah  by  David,  ^^  hen  lie  cbhab- 

iicd  with  his  wife:  and  Christ   and  iils;  who  obey 

liis  reveali  d  wlll.are  justns  much  exposed  to  their 

resentment,  as  Uriah  eo  David's  sword,   and  Na- 


[  S25  J 

botli  to  Ahab's  stoning,  who  both  killed  and  took 
possession. 

D.  D.  I  say  sacramental  communion  is  church 
communion,  thcreforie  church  communion  is  com- 
munion of  saints. 

William.  The  premises  are  true,  but  the  conclu- 
sion is  fallacious,  for  church  communion  may  be 
without  saints,  and  the'^coramunion  of  papists.  The 
communiou  of  the  papists  is  church  communion: 
church  communion  is  the  communion  of  saints: 
therefore,  the  communiou  of  pnpists  is  the  commu- 
nion, of  saints.  (1) 


(1)  Tills  brlng-s  to  ni}"  remciTibi-ance  the  Doctor's  ci-iticism,  in 
]8U8.  He  asserted  before  this  ass^Miibly,  it  was  imposjble  for  a  stu- 
<lent  of  di\"ini1  y  to  hav^-  one  idea  of  criticism,  till  he  \AOuld  come  to  the 
Doctor's  lialj.  This  ])ronipted  my  ciirosity  to  iiiterrof^ate  the  Rev.  U.  A. 
one  of  his  su]H;riiiteiidrmts,  howlie  examinorl  the  Doctor's  students,  as 
it  was  impossible  for  the/ii  to  have  a  sinp;le  idea  of  that  science,  unless 
they  would  become  the  Doctor's  pupils!*  lie  told  nic  he  could  lea.ru  mc, 
for  he  had  tanc^ht  them,  that  they  grub  up  a  hebrew  root,  commence 
a  process  of  derivation  or  extrai^ti'sn  iipon  it,tiU  pulverised  into  juviii- 
ble  fraetions.If  a  man  sljould  study  till  Oiilracted,  he  could  not  tell  an;,* 
meaning  the  word  ever  lia  '. 

It  was  thus  he  delivered  the  tortured  text,  ("wit^idraw  fvvom  every 
brother  who  waiks  disorderly,")  out  of  tlie  hands  of  the  litig-ious  prim- 
itive saints  and  doiiatists,  lest  like  its  a  ithor,  it  slioitid  be  torn  to  pieces 
by  the  violence  o{'  the  pei  ,)le.  But  when  he  had  it  captive,  he  trest- 
^dit  worse  than  the  cliuf  cav.taii-^  did  Paul,  v.'icn  he  comvnajided  liim 
to  be  ex'r.mined  by  sc(5urg'i'.ig%for  he  said  tlietcxldid  not  sig-nify  a  re- 
fusal of  sacramental  commuraon:but  only  to  debar  them  civil  socibiiity, 
such  as  eating  wit  bus  at  a  common  table,  making-  our  table  of  natural 
food  more  sacred  than  the  table  of  t!ie  Lord.*  But  perhaps  somo.raii^ 
say,  revilest  thou  fue  Lord's  hign  oriest?  I  v.isl  not  that  he  was.  Eu-t 
if  so,  I  siKill  borroH'  his  anolog-y  ibr  tlag-c'llaiinir  his  fathers  in  the  chinclv 
before  he  did  it:  because  through  their  ignon.nce  they  v/ei'e  not  able 
to  run  away  as  fast  a>  he  did.f  Tt  is  not  lons'cr  than  his  til  lie  hav  bill, 
be  foisted  j:ito  the  Cv)mmiiii!,on  of  .saints,  and  to  malte  it  Hie  more  em,- 
phatiche  pat  it  in  iaiin,  but  to  ma.'ie  it  the  more  universally  useud,  lie 
gave  us  tiie  tranFlati>:r..-i:  . . 

(*)  I'ica,  pi^-e  339.         (|  )  plea,  page  23r.         (1)  Pica,  page_23i. 


PART  III. 

A  Review  of  Objections. 

I).  D.  I  demand  of  my  opponent  in  express 
terms,  to  show  why  we  may  not  hold  communioa 
•with  those  who  are  acknowledged  christian  church- 
es; with  whom  God  holdjs  communion. 

William.  The  Doctor  acknowledges  the  Episco- 
pal church  of  England  to  be  a  christian  church:  but 
he  asserts  communion  with  her  was  not  werth  the 
sacrifice  of  truth  and  honesty.  (1)  To  which  I  may 
.boldly  add,  if  communion  with  an  erroneous  church 
is  a  sacrifice  of  truth  and  honesty,  such  sacrifices 
are  an  abomination,  and  forbidden,  for  truth  is  of 
more  value  than  communion  with  all  the  angels  of 
lieaven. 

2nd.  God  holds  his  communion  secret  with  some 
of  his  saints,  with  whom  we  may  not  hold  public 
communion,  or  there  could  be  no  suspension  of  a 
believer  for  his  error.  JSo  a  cliurch's  carrying  on  a 
course  of  defection  ljy  her  authorities,  in  opposition 

(1)  Pica,  pa-c  21 G. 


f  326  ] 

to  her  own  constitution  and  all  remonstrants,  is  asf 
suflScient  a  justification  for  every  individual,  (if  they 
mean  to  support  their  principles,)  to  decline  her 
communion  without  ceremony,  as  for  a  church  to 
suspend  her  own  members  for  holding  the  same  er* 
rors.  A  church  may  omit  a  judicial  testimony  a- 
gainst  an  erroneous  church  of  Christ,  but  if  theic 
members  are  received  with  their  errors  into  com-* 
munion,it  is  an  aprobation  of  their  iniquity,  and  in- 
stead of  order  in  all  the  churches  of  the  saints,  is 
confusion.  Every  church  has  sufficient  to  exer- 
cise her  grace,  of  forbearance,  with  her  own  mem- 
bers who  are  professionally  sound,  with  whom  we 
can  safely  commune. 

D.  J).  If  communion  with  a  church  is  to  be  in- 
terpreted as  an  approbation  of  her  sins,  then  by  the 
same  rulejccmmunion  with  an  individual  is  to  be  in- 
terpreted as  an  approbation  of  his  sins,  and  so  com- 
munion of  saints  is  cut  up  by  the  root.  (1) 

William.  Here  my  opponent  sails  in  wind  and 
tide,  as  if  he  had  just  broke  loose  and  gained  his 
victory,  beyond  resistance.  I  feel  him  not.  With 
all  his  long  harang  as  if  his  opponents  were  chil- 
dren of  a  day,  and  that  wisdom  must  die  witli  him, 
he  has  never  touched  the  subject  on  hand,  which 
is,  that  distinct  denominations  are  so  contradictory 
in  their  public  and  judicial  testimony  concerning 
articles  of  faith   and  means  of  worship,  that  they 

(1)  Plen,  pag'eSSS, 


[  327  ] 

caniintby  any  treaty  or  investisation  come  into  a  ja* 
dicial  incorpoiation,  and  are  so  alien  ti)  each  other, 
compelled  to  a  judicial  distance  till  further  light  or 
darkness  have  iiicircled  them  iti  one  bow,  and  while 
at  this  distauce,each  church  believes  they  are  right 
and  the  other  wrong.  Xow,  how  Vvill  their  respec- 
tive individuals  without  any  rule  reciprocate?  And 
■which  side  of  tiie  (jucstion  can  they  be  said  to  seal? 
I  say  they  arc  like  the  two  kings,  telling  lies  at  one 
table. 

JD.  JJ.  The  principle  assumed  is  false;  the  true 
and  only  safe  rule  of  interpreting  social  communion, 
is  that  it  always  goes  so  far  as  the  act  which  ex- 
presses it,  but  is  not  of  necessity  to  be  considered  as 
extending  further.  This  is  a  rule  of  inspired  au- 
thority. 

William.  I  grant  it,  but  it  operates  on  the  other 
side.  "If  any  of  them, that  believe  not,"  says  Paul, 
<*bid  you  to  a  feast  and  ye  be  disposed  to  go,  what- 
ever is  set  before  you,  eat,  asking  no  questions  for 
conscience'  sake;  but  if  any  man  say  unto  you,  this 
is  offered  in  sacrifice  unto  idols,  cat  not.*'  (1)  The 
Doctor's  profound  education  has  surely,without  an 
informer,  taught  him  to  kuovv  that  the  sacrament  of 
the  Lord's  supper  is  a  sealing  ordinance,  and  that 
every  communicant  seals  the  public  articles  of  his 
faith,  calling  on  heavea  and  L:..ith  to  v.itncss  the  pu- 
rity of  his  faith,  and  the  fidelity  of  his  practice.  Jf 

(1)  ;.  Ccr.  X.  27. 


[  389  ] 

the  articles  are  Arian  he  seals  them;  if  tliey  are 
Armenian  he  seals  them.  If  he  does  not  believe^ 
then  he  is  lyin^  to  Grod  and  man^  and  eating  and 
drinking  his  own  damnation^ 

D.  D.  If  I  sit  down  at  the  table  of  the  Lord,  my 
act  cannot  be  fairly  construed  as  more  than  an  act 
of  communion  in  the  body  and  blood  of  the  Lord- 

William.  Why  is  it  called  a  seal  of  the  New 
Testament?  And  why  did  theDoctor's  next  page  call 
it  ^*my  testimony  to  Christy  my  passover  crucifiad 
fot  meP^' 

Objection  6.  As  communk)n  is  founded  upon  u- 
nion,  it  is  a  contradiction  4o  lioM  communion  with 
churches,  wlih  which  we  are  not  united,  and  therefore 
all  such  communion  is  inconsistent  with  distinct  ec- 
clesiastical organization.  (1) 

J).  D.  If  unity  of  sect  be  a  sufficient  reason  for 
all  sectarian  communion,  unity  in  Christ  is  a  sufll- 
cient  reason  for  all  christian  communion. 

William.  If  we  all  had  the  gift  of  discerning  spi- 
rits, and  no  man  was  capable  of  deception,  we 
could  dispense  with  profession  and  cliurch  §jovern- 
ment.  We  maintain  that  the  sectaries  of  one  church 
of  Christ  cannot  hold  lawful  communion  with  each 
other,  unless  they  be  also  united  in  one  external 
denomination. 

D.  D.  Were  it  so  indeed,  tliat  formal  union  oi^ 
sects  in  one  and  the  same  organical  body  is  ossen- 


(1)  Plesi,pafrc  S58., 


[  330  3 

iial  to  their  christian  fellowship;  the  hand  AVhicU 
guides  tills  pen,  would  account  itself  superlatively 
honored  in  putting  the  match  to  a  train  whicli 
would  explode  under  their  ramparts  and  citadels, 
and  so  break  and  shatter  and  disperse  them,  that 
every  trace  of  their  existence  sliould  disappear 
from  under  heaven.  (1) 

Ifilliain.  Speculative  zeal  is  never  more  confi- 
dent than  when  most  in  the  wrong.  If  1  am  to  de- 
cide by  the  Doctor's  eloquence  on  this  subject,  I 
bave  no  doubt,  but  if  he  had  it  in  his  power,  as  hfi 
had  it  in  his  hpnrt^that  our  constitution  would  meet 
with  as  powerful  a  repulse  as  Stephen  rlirl  from  the 
council.  But  it  would  not  be  the  first  time  that  his 
catholic  church  burnt  the  books  of  sectarians. 

But  I  farther  contend  that  communion  by 
giving  public  countenance  to  churches,  erroneous  or 
corrupt,  destroys  the  force,  or  at  least  shackles  the 
freedom  of  the  faithful  testimony  for  Christ  and  his 
truth.  (2) 

J).  D.  If  that  public  countenance  which  is  given 
to  a  church  by  communion  with  her,  were  of  course 
a  public  countesance  to  her  errors  or  corruptions^the 
objection  would  be  unanswerable. 

William.  Unanswerable  it  is,and  he  who  denies 
it,  must  go  learn  first  principles  before  he  can  be 
convinced  by  argument,  then  let  him  go  to  his  bible 

'  '■"■■      ■■'      '    ■  ■  ■■  ■     ...1— ■■■       III  '  I  ■■  I  I    .■—■■*.,,     .^^fc  I.,  -^IB^I^^ 

(1)  IMeU;  page  360.  (2)  Tica,  page  34". 


C  ^-31  3 

and  enig[uire,  why  Jehosliaphat's  ships  were  broken 
at  Ezioii  geber.  (1) 

General  communion  among  visible  profes- 
sors will  not  only  diminish  the  value  bnt  irapeack 
the  propriety  of  all  that  service,which  in  every  age 
the  churches  of  God  have  rendered  to  pure  and  un- 
defiled  religion,  by  their  judicial  confession  of 
faith. 

D.  D.  Confessions  are  supposed,  and  in  some 
instances  are  declared,  to  contain  the  terms  of  com- 
munion, that  is,  the  terms  upon  which  alone  an  in- 
dividual can  be  admitted  into  church  fellowship. 
There  are  good  reasons  for  doubting  whether  such 
opinions  are  rorniCt  and  such  declaration  discreet. 
(3)To  observe  once  for  all, no  man  is  more  thorough- 
ly convinced  than  myself  of  the  propriety,  utility, 
and  necessity,of  public  confessions  of  faith.  In  her 
confessions  of  faith,  then,  are  strictly  and  indispen- 
sably her  terms  of  official  union.  But  are  these 
terms  to  regulate  private  communion?  The  answer 
is,  no.  '^Will  a  discreet  man  suppose  that  every 
plain  christian,  who  knows  enough  for  his  salvation 
and  has  learned  to  glorify  God  in  liis  body  and  his 
spirit,  can  also  be  acquainted  with  the  whole  doc- 
trine of  those  standards?"  A  work,  which  occupied 
for  years  the  care  and  study  of  a  body  of  divines, 
second  to  none  in  the  world,  which  has  condensed 
the  literature  and  labour  of  their  lives,isit  areason-^ 

(t)  ii.  Chron.  XX.  jf.  (2)  Plee,  pag-e  351. 


able  expectation,  that  every  plaia  chrietian  should 
be  able  to  grasp  a  work  like  this?  Do  they  pretgiid 
to  measure  his  knowledge  by  their  public  st  au 
dards?  They  do  not — not  a  man  of  them.  If  they 
did,  they  might  resign  their  houses  of  worship  to 
the  beasts:  there  would  be  no  place  for  one  chris- 
tian in  ten  thousand;  and  were  their  example  uni- 
versal, not  a  church  of  God  would  be  left  standin 
from  the  rising  to  the  setting  sun. 

William.  Therefore  we  have  the  rant  of  the  day, 
it  is  no  matter  what  a  man's  principles  are,  if  his 
practice  is  good.  There  is  a  large  sect  Avho  deny 
parental  representation)  ihpy  ^q  not  feel  any  obli- 
gation on  themselves  to  teach  their  cliildrpin  the 
first  rudiraeints  of  religion,  and  their  ministers  only 
examine  their  applicants  upon  experimental  religion. 
The  Redeemer  is  too  great  for  a  mediator:  the  bible 
is  too  mysterious  for  the  laity!  The  psalms  of  I>avid 
too  hard  to  be  understood,  to  be  sung  in  the  church. 
According  to  the  depth  of  divine  wisdom  ia  the 
Westminister  assembly,  is  our  system  of  theology 
obscured.  This  is  all  as  valid,  as  ignorance,  the 
mother  of  devotion.  But,  lie  tells  us,  said  confes- 
sion was  not  the  standard  "for  the  reciprocation  of 
ministerial  fellowship."  But  \vhen  Rankin,  one  of 
their  ministers,  was  tried  last  year,  he  could  not  en- 
joy it  as  a  law;  moreover  was  judged,  and. con- 
demned, though  innocent,  without  notice  of  the 
point,  upon  which  he  was  suspended.  (1)  This  is 
anti  sectarianism.  (S) 

(1)  Sec  liis2ncl  Process.  •  (2)  A  sect   of  which  no  account  is 

•to  be  found  in  any  cede;*! iiqtical  historian.      See  editor  Christian  Cb- 
peivcr,  V.  i,part  ii.  page  Tl'2. 


r 


D.  D.  It  remains  to  trice  the  consequences  of 
sectarian  as  opposed  to  catholic  communion.  These 
may  be  viewedjin  relation  to  ourselves^to  the  churcli 
of  God  at  large^and  to  the  surrounding  world. 

I.  To  ourselves. — The  first  and  most  obvious 
consequence,  is  -in  utter  self  excision  or  excommu- 
nication from  all  the  rest  of  Clrrist's  church  upon 
earth.  That  such  is  the  fact,  it  would  be  illuminat- 
ing the  sun  to  prove. 

William.  I  agree  with  the  Doctor,  that  to  prove 
his  proposition  would  be  as  impossible  for  him,  as 
to  illuminate  the  sun.  It  is  impossible  for  me  to 
excommunicate  myself  from  a  church,  with  whom  I 
never  had  any  visible  connection,  or  to  excommu- 
nicate myself  from  the  catholic  church  without  the 
help  of  a  mcthodist.  This  is  impossible:  (with 
reverence  and  joy  unspeakalde  I  announce  it,)  with 
God,  mysclf,wilh  all  men  or  devils;  and  the  Doc- 
tor will  soonor  eclipse  the  siui  by  the  parity  of  his 
doctrine,than  curse  whom  God  hath  blessed.  Sure- 
ly there  is  no  enchantment  against  Jacob,  neither  is 
there  rmy   divination  agninst  Israel;  he  shall  no^ 


[  33J-3 

lie  down,  tintil  he  eat  of  the  prey  and  driuk  the 
blood  of  the  slain. 

D,  D.  I  stand  corrected.  I  recal  the  terms  self- 
excision  and  excommunication,  and  adopt  the  word 
laon-commanion  with  the  church  of  the  living  God: 
insolated  by  our  own  act; 

William.  The  Doctor  must  amend  his  term  a- 
gain:  insolated  is  synonimous  with  self  excision  or 
excommunication.  He  will  liave  to  have  recourse 
to  the  mint  for  a  new  vocabulary  for  his  new  reli- 
gion. Neither  JBoanerges  nor  Barnabas  could  un- 
derstand his  law  nor  his  gospel. 

D.  J).  I  sffind  corrected.  I  shall  exchansie  a- 
gain  and  adopt  the  word  practicaL  under  a  practi- 
cal,and  in  some  instances  a  doctrinal, protest  against 
fellowship  w  ith  her  ordinances, which  we  enjoy  only 
as  a  part  of  the  great  Vvhole. 

William.  I  cannot  understand  the  Doctor's  new 
vocabulary.     Let  him  go  on. 

D.  D.  I  am  done.  This  next  operation  is  kick- 
ing and  cuifmg,  calcis  et  pugnis. 

Willinm.  And  so  persecuted  they  the  prophets. 

]).  B.  II.  Upon  the  church  at  largp,ihe  system 
of  sectarian  fellowship  operates  with  a  most  baneful 
power.. 

Williain.  Form  is  not  substance:  bdt  it  demon- 
strates v/hat  is  substance;  and  if  we  discard  form, 
bow  are  we  to  di-tingnish  substance?  The  wor- 
shippers of  forjn  may  forget  substance,  but  the  des- 
pisers  of  form  are  in  danger  of  believing   in  visio- 


nary  substitutes,  such  as  never  did  and  never  witj 
exist:  but  we   can  commune   only   with   those   o 
whom  we  have  professional  evidence  that  they  ava 
his  disciples;  and  if  weeiT  in  that  evidence  it  make* 
the  condition  of  his  disciples  no  worse. 

D.  D.  III.  We  have  yet  to  survey  this  ^seciartau 
fellowship  from  another  point  in  view — its   effect 
on  the  surrounding  world. 

Wiliiam.  I  am  tired  of  the  Doctor's  censure:  let 
him  turn  eulogist,  and  blaze  from  the  bottom  of  his 
heart  the  advantages  of  the  an ti- sectarian  scheme 
upon  the  surrounding  world.  But  as  I  durst  not 
trust -his  intesn^y?  1  ^^^^^  speak  for  him.  Let  as 
many  articles  be  agreed  upon,  as  the  systematic 
deists  (1)  had  for  the  common  faith,  that  no  one 
can  scruple;  and  let  it  be  the  common  confessionfor 
all^if  no  longer  than  the  apostles^  creed,  {%)  and  let 
as  many  as  can  seal  it,  commune  together  uuder  the 
broadest  seal  of  christian  fellowship,  and  all  see- 
tarianism  will  be  blotted  out  of  the  page  of  church 
history:  there  will  be  no  more  need  of  bible  societies 
or  Jesuitic  missionaries:  there  will  be  a  united  suf- 
frage in  the  power  of  the  christian  world  to  legis- 
late in  favor  of  one  establishment,  as  despotic  as 
ever  was;  "^we  will  make  us  captains  and  return  to 
Egypt,'^  and  we  will  have  as  many  sacerdotal 
loungers  about  courts  and  palaces,as  graced  the  pa- 


(1)  The  fu'st  of  whom  was  Herbert,baron  of  Cherbuiy,  \n  the  seven-' 
teenth    century:  lie  ha4    five  f^,ndajjl^9tsj  ^-tkl^^  ■(?)  Plra,. 

pa^e  42, 43,  128,         •••-'•-'>--  ^ 


[  ^36  ] 

pal  s(ie.  If  the  designing  men  could  lead  the  uude- 
signing,  they  would  soon  show  that  the  anti-sec- 
tarian's unbounded  benevolence  concentrred  in  his 
own  heart,  where  God  set  the  world.  But  one 
thing  is  to  me  a  gratification,  as  I  am  far  from  soli- 
Ajiting  the  displeasure  of  any  man,  that  the  senti- 
ment I  oppose  is  held  by  men,  whose  patronage  I 
am  as  much  entitled  to,  as  any  other  man.  As  an 
anti-sectarian  is  a  kind  of  religious  stoic,  who  holds 
Limself  alike  indifferent  to  moral  good  and  evil,  I 
ani  sui'e  to  be  embraced  in  their  universal  benevo- 
lence, and  as  a  return  of  the  compliment,  I  can  as- 
sure them,  that  my  designs  arc  «v«  benevolent  for 
their  best  interest,  as  theirs  can  be  towards  me. 
But  if  they  mutter  under  my  rod,  they  will  invali- 
date the  virtue  of  their  new  religion. 
My  salutation  to  all  those,  whose  religion  is  ^ifirst 
pure,thea  peaceable,  gentle  and  easy  to  be  entreat* 
ed!? 


APPENDIX. 


While  the  Doctor  and  William  were  closely  en* 
ga§ed,  Ariiis,  who  is  an  enemy  to  every  testimony 
he  cannot  scan  by  his  wisdom,  especially  to  every 
idea  of  unity  of  essence  and  plurality  in  person?^ 
whether  in  God  or  those  made  after  his  imas:e,  and 
conceiving  that  William  made  more  free  than  de- 
cent with  his  superior,  and  having  a  great  partiali- 
ty for  the  Doctor  from  a  long  and  intimate  acquain- 
tance, and  especially  loving  him  for  the  liberality 
of  his  sentiments,  waited  with  great  impatience  to 
humble  the  arrogance  of  his  opponent,  and  finding 
there  was  no  more  answer  in  the  Doctor,  he  says; 
William,  can  you  tell  me  how  three  can  be  one,  and 
one  can  be  three? 

William.  Can  you  tell  me  how  God  could  lov© 
without  an  object?  And  how  that  love  could  be  in- 
finite in  a  plurality  of  essence?  Or  how,  if  there 
were  but  one  person  in  God,  he  could  say,  let  us 
make  man  after  our  own  likeness,  and  that  he  creat* 
ed  them  in  the  image  of  God,  that  the  twain  made 
lie  one,  in  flesh,  bone,  and  spirit,  that  they  never 
could  have  a  separate  interest,  that  their  love  in 
each  other  might  be  the  more  perfect  and  the  Uk©- 

K  r 


[  838  ] 

lipss  of  that  love  in  the  Godhead?  Arius,  do  yon 
believe  there  is  creative  power  in  God,  and  that  he 
who  possesses  it,  is  God?  Can  you  form  an  idea  of 
creative  power,  with  m  jre  ease  than  of  a  trinity  of 
persons  in  unity  of  essence,  or  how  your  own  soul 
and  body  are  connected  in  one  person?  If  you  are 
forced  to  believe  what  your  puny  philosophy  can- 
not scan,  may  you  not  as  well  believe  the  record 
God  gave  concerning  his  son?  Does  tlie  word  son 
oflend  you,  because  wHh  us  a  son  and  a  father  are 
aiot  equal,  although  I  hope  and  pray  your  son  may 
.1)6  a  greatp.r  and  better  man  than  his  father?  But 
suppose  it  a  truth  in  the  aiviuc  essence,  what  word 
-would  your  wisdom  have  selected  as  a  better  im- 
^ge?  As  he  made  us  after  his  image  he  can  only 
speak  by  images.and  uo  image  is  equal  to  the  sub- 
stance. But  when  he  informs  us  that  by  this  image 
he  means  equality,  why  find  fault?  ^'1  and  my  fa- 
ther are  one.'^ 

There  is  by  me  no  robbery  of  my  father's  glory 
tliat  I  claim  perfect  equality  with  him,  in  point  of 
the  fullness  of  the  Godhead  dwelling  bodily  in  me. 
Worship  is  only  due  to  God:  my  fatlier  commanded 
all  the  angels  of  God  to  worship  me  and  honour 
me  as  the  father,  though  1  assume  union  with  an  in- 
ferior nature,  to  exalt  it  above  an  angelic.  Arius, 
if  you  cannot  believe  these  things,  your  scientific 
power  will  come  infinitely  short  of  a  reformation, 
^uuch  more  ofsalvaliop;    to  cither  the  Jew  or  the 


Greek:  a"hd  that  with  all  your  power  of  language 
and  science,  you  eanuot  receive  our  words,  is  na 
mystery.  But  if  ^yer  you  do;  1^  will  be  youie 
gain.  £z.  13. 


.FINIS. 

pJEQ  QRATIM  4G9i 


9 


TSigt  3«,  4th  line  Troin  the  top,  for  or  read  of.  "Page  68, 10th  Un» 
from  bottom  read  have  befo^  thundered.  Page  95, 9th  Une  from  hot* 
torn  for  nor  read  or.  Page  125,  lin«  13,  fbr  vomitua  read  varieties.- 
Page  180,  3  hne  from  the  top,  for  bloomcdre&d  blamed.  Page  183,  12 
line  from  bottom,  for  storie  read  siore.  Page  189,  10th  line  from  top, 
for  -wanting  read  -writing.  Page  217,  7th  line  from  the  bottom,  for 
things  read  thanka.  Page  233, 2d  line  from  the  bottom,  for  or  read  no.. 
Page  259, 4th  line  from  bottom,  for  now  read  did  not.  Page  270,  4tl» 
line  from  the  top,  for  has  read  is. 


SUBSCRIBERS^  NAMES, 


FAYETTE  COUNTY. 


William  H.  Kolme, 
Theodore  F.Talbot, 
John  Tilford, 
Willam  Pritchart, 
Robert  Baty, 
Capt.  I^  Combs, 
Thomas  T.  Barr, 
Charles  Wilkins, 
James  Henderson, 
Samuel  Henderson, 
William  M'Clellen, 
.A  ndrew  Walker, 
Samuel  Ranlyn, 
"William  Gibson, 
Jchn  Sincler,' 
Thomas  Scott, 
Georg-e  Hamilton, 
John  Mathews, 
Thomas  Wallace, 
A.  Rankin, 
Hamilton  Atcheson, 
Maj .  J  asn  p  s  B^  aty, 
Daniel  Bai-ton, 
Alexander  M'HafFej", 
Robert  Draffen, 
Joseph  Rankin, 
Jesse  Lamme, 
Capt.  Andrew  Scott, 
Arthur  Scott, 
Mrs.  Nancy  M'Co\vti, 
William  Scott, 
John  Scott, 
Thomas  Tott, 
William  Tott  junr. 
Asa  Blanchard, 
Samuel  Maxwell, 
Asa  Farrow, 
Maxwell  Chambers, 
William  Chambers, 
Col.  James  Morrison, 


George  Logan, 
Edward  Maguire, 
Mary  Anderson, 
Capt.  John  Fowler, 
William  Atchison, 
Mary  Alexander, 
A.  Atchison, 
Catharine  Clark, 
Daniel  Denison, 
John  Mason  Rankin, 
George  Trotter, 
Franklin  Ti'otter, 
James  Trotter, 
Samuel  Rankin,  junr. 
Major  AVilliam  Sanderson, 
John  Finley, 
A.  Rankin, 
Thomas  Sappair, 
AVilliam  Rainey, 
Dr.  F.  Ridgley, 
Revd.  Wilham  K.  Rain&y, 
Joseph  H.  Hervey, 
James  Fisher, 
Charles  Humphreys, 
Thomas  Crittenden, 
William  Milligan, 
Capt.  Elijah  Poge  Elder, 
James  Denison, 
Col.  WjUiam  Russell, 
Alexander  Nelson, 
Adam  R.  Walker, 
Mrs.  Jane  Vance, 
2  William  Jones; 
Mi's.  Jaue  Vance, 
James  Wilson,  deacon, 
12  James  Kclley, 
Mrs.  Jane  Irvin, 
Hon.  Henry  Clay, 
Dr.  Joseph  Boswell, 
DoGt.  B.  W,  Dudley, 


KENTUCKY. 


E.  Warficld, 

Mattliew  Elder, 

^,V.  Overton, 

John  True, 

Miss  Elizabeth  Maguire, 

Mrs.         Ritche}', 

John  True, 


2  Michael  True, 
John  M'Kinley,  esq. 
Joseph  Robison, 
Benj.  Robison, 
Daiiiel  Hulett, 
Georgfe  Mitchel, 
W.  W.  Blair,  esq. 


CLARK  COUNTY. 


Daniel  Harrison,  esvq. 
William  Trimble, 
Archibald  M'Connel, 
James  Trimble, 
Benjamin  Harrison, 
Ralph  Gilpen, 
Benjamin  P.  Gay, 
William  Miller,  esq. 
MatthcwThompson  esq. 
Bev.  WiHiam  W.  Martin, 
James  Patterson,  senr. 
Edward  Maguire, 
Capt:  James  Young,  sem% 
George  Fry,  junr. 
Robert  Griffing,  esq. 
Wilham  Morris, 
Maxin  Bowren, 
Nathan  Lacky, 
John  Lacky, 
M'illiam  Bartley, 
Isaac  Cunningham,  esq. 
Dr.John  Mills, 
Jolin  AViutcsides, 
Alexander  Fisher, 
James  Glass, 
Thomas  Allen, 
Dr.  I'homas  Barbee, 
Major  Walter  Preston, 
William  Young,  junr. 
John  Stevenson,  senr. 
Maj.  John  Bean, 
George  Grimes, 
Henry  W.  Calms,  esq. 
Capt.  Charles  C.  Moore, 
John  Leavy, 
Miss  Rachel  Hedrick, 
Perin  Moseley, 
Capt.  Ed^\'ard  Pendleton, 
Francis  M'Donnald, 
Capt.  James  Dani(;J, 
Jjj^jes  Gray, 


12  James  Young, 
Samuel  Crockett, 
Dr.  Robert  Taliaferro, 
Thomas  Lafferty, 
Edwin  Berry, 
Samnel  Brinigan, 
Capt,  Edward  Young, 
Samuel  M'Clure, 
Maidton  Hammand, 
Joseph  Ewing, 
Hugh  Sharron, 
Ash  Emison, 
Morgan  Brinigar, 
Moses  Shropshire, 
Miss  Julia  Hame, 
David  M'Gee, 
Col.  William  M'MiUartf- 
James  Rennitk, 
Joseph  Thompson. 
Richard  Goiney, 
Henery  Smith, 
John  Smith, 
Frederic  Stip, 
Capt.  Robert  Cunniugham, 
William  London, 
Edward  Deen, 
Edward  Wilson, 
Anthony  More, 
George  Step, 
Benjamin  Haley, 
Elizabeth  Wood, 
James  M'Donald, 
Michael  Step, 
N.  L.  Finnell, 
James  Hornback, 
John  Hornback, 
Col.  Seth  Huncan, 
Jesse  Taylor, 
'>\'illiam  Rash,  junr. 
Patton  ]).  Harrisouj^ 
JolinUo^iisUut, 


Lewis  Gregsbey, 
James  Shackelford, 


[  343  3 

KENTUCKY. 

Andrew  Dunn, 
Gary  K.  Duncan. 

SCOTT  COUNTY. 


George  Logan, 
A.  Meek, 
Thomas  Thorn, 
William  Thorn, 
J.  C.  Tarlton, 
William  Montgomery, 
Samuel  Armstrong, 
Doct.  Perry  O.   Melloaii, 
R.  Hannah, 
Hugh  Emison, 
John  Whitney, 
Mrs.  Eliza  Rankins, 
Mrs.  Mariah  W.  Warren, 
Mrs.  Ann  Emison, 
Mrs.'Mary  E.  Buckner, 
Gen.  William  Henry, 
Job  Stevenson,  esq. 
Robert  Wilmot, 
James  Emison, 
Mrs.  Jane  Gallowtiy, 


D. 


Capt.  James  Lynd, 
Mrs.  Ann  Gallov/ay, 
Robert  Dickey, 
Andrew  Hanna, 
Moses  A.  Paris,  M. 
James  Logan, 
AVilliam  Brown, 
John  Nelson, 
Robert  Nelson, 
Samuel  Logan,. 
Martin  Logan, 
Alexander  Logan, 
James  Meek, 
Thomas  Meek, 
John  B.  Smith, 
Rev.  Thomas  Henderson. 
John  Ireland, 
Alexander  Echels, 
Jonathan  Robinson, 
Col.  Bob  M'Hattan, 


NEWPORT. 
Gen.  Thomas  Taylor. 

JESSAMINE  COUNTY. 


Alexander  M'Plieeters, 
Naney  C.  Drake, 
Revd.  Edward  Waller, 
Robert  Lowery, 
WilJiam  Ever^j 
Abner  Claik, 
Robert  Long, 
James  M'Hatton, 
Samuel  Offutt, 


David  Wilson, 
Catharine  Anderson<j 
James  Martin,  esq. 
David  M'Kee, 
John  Evens, 
Guing  L.  M'Kee, 
Robert  Crockett, 
Joseph  Chrisman, 
Capt.  Thomas  A.  Clark 


WOODFORD  COUNTY. 


William  Scanland, 
Robert  Guyn, 
Robert  Black, 
Hugh  Carrctt, 
AJexander  R^t^nee, 


James  Black, 
Mrs.  Rachel  Muklrew, 
William  Rankin, 
George  Carlyle, 
Andrew  Hutchcso^: 


KENTUCKY 


BARREN  COUNTY 


John  Sutton . 


BOURBON  COUNTY 


John  Rec<'. 
Capt.  William  Scott, 
CJeorg'e  Holloway, 
Alexander  !>Iag-iil, 
lion.  Jesse  Bledsoe, 
Alexander  M'Clintic, 
William  Shaw, 
John  Shaw, 
Thomas  Shaw, 
John  M'Kee, 
Hubburil  AVilliams, 
lIughMiClintic, 
."William  Bowls, 

Joseph  Walker, 
John  Eng'lish, 
John  Kiukuid, 
William  Howe, 
Samuel  Sanders, 
Daniel  Walker, 
Clcnthus  Wiiitecraft, 


Miss  Aun  M'Crackcn, 
John  Carti'ight, 
Capt.  Henry  Talbot, 
Daniel  Anderson, 
Maj.  Samuel  Cartright, 
Capt.  Daniel  Cartright, 
Henry  Cartrig-ht, 
Maj.  Levi  Crose, 
Neal  Carlrig-ht, 
Capt.  WilUam  Mitchell, 
Col.         Butler, 
Dennis  Leavy, 


BATH  COUNTY. 


Adam  R.  Paris, 
AVilliam  Eng-lish, 
3  Samuel  Feamster, 
Rev.  J.  Barrow, 
David  Alexander, 
Thomas  Fletcher,  esq, 
Henry  Sanders, 


SHELBY  COUNTY. 


Maj.  William  Patterson, 
lleVd.  Arcabald  Cameron, 
William  Littell, 
Singleton  Wilson, 
Jame«  Finley, 
Alexander  Shannon, 
Jsmes  Shannon, 
Alexander  Reed, 
John  Shannon, 
Robert  Bi'ookic, 
John  ilarbison. 


Adam  Jlills, 
Matthew  Wilson, 
Isaac  Bean. 
IIughBrtW  i, 
James  Ga  br.ath, 
yorkle  (ia'.ureath, 
Daniel  (ialbreaUi, 
Alexander  Calvin, 
Malcomh  Jkdbreaih, 
Angus  (.ii-lbi'watb, 


John  J.  Roberts, 
David  Robison, 
Moses  Hall,  sen. 
James  Galey, 
John  Veech, 
James  Log-an 
William  Shannon, 
David  Shipman, 
David  M'Williams, 
PaseyAnn  Allen, 
John  Brookie. 

CHRISTIAN  COUNTY. 

John  Galbreath, 
Jolm  Blue, 
Daniel  M'Swain, 
Samuel  >Vhiteside, 
F.zekial  Harrison,  esq. 
Benj.  W.  Patton,  esq. 
Matthew  Patton,  senr. 
John  Harrison, 
John  H.  Stevenson, 
AVilliam  Patton, 


CU5  J 

KiiNTUC]i¥. 


William  Brown, 
Kevd.  Samuel  Drown, 


Rob.^rt   CochraftCi 
SaiiiUcl  Wallace, 
David  -lore 
^ci.i  C:  ::hran,  eld*V. 
JohQ  Wallace, 


LIVINGSTON. 

Robert  Wooside, 
3 

MADISON. 

John  M  son, 
Jxiiies  Anaerson, 
W.ili^m  Chap, 
Alexander  Mac'key, 
George  Alcorn,,  elder. 


GARRARD  COUNTY. 


John  Arnold, 
Joshua  Jacobs,  , 
James  Sellers, 
William  George  Lear, 
Edmund  Smith, 
Thomas  Scott, 
Mary  Stevenson,. 
John  Orr, 
George  Stevensonj 
Robert  Lytle, 
Joshua  Jacobs, 
Mary  Stevenson, 
Elijah  Williams, 


Edward  Leavel, 
Benjamin  Leaval, 
Jr.mcs  Wallace, 
William  W^allucc, 
■William  Miller, 
Maj.  William  Lackey, 
Nathaniel  Lewis, 
Wilham  Wooley, 
S.ilii-n  Wallace, 
Allen  Wallace, 
Josiah  Wallace, 
Rar.kin  Wallace. 


FLEMING  COUNTY. 


George  Glass, 
Thomas  Henry, ' 
John  Lee, 
James  Young, 
James  Smith, 
Archibald  Gripies, 
David  Henderson; 
John  Brain, 
John  Light, 
John  Smith, 
James  Brain, 
James  Mekcmson, 
George  Crmv, 
Madcaeff  Lees, 
Peter  l,^ntermoti, 
Samuel  Lantermon, 


2  Mrs.  Margaret  Butlei', 
Mrs.  Fitsgerald, 
Samuel  Wood, 
Joseph  Dunkin, 
Austin  Parks, 
Marlin  Dunken, 
Sai^el  Wills, 
Capf.  James  Neali3» 
Henry  M'Clun«, 
Samuel  Straken, 
Andrew  WiUs, 
Alexander  Ramsey, 
Thomas  D.  Andrews', 
JJevd.  John"  Edgar, 
Henry  M'Ciune, 
James  Parks,  elder. 

GALLATIN  COUNTY. 


John  Gibson, 
Capt.  David  Cjibson, 
Joseph  ^Jt'llders<»l^J 


Agv.s  Haddan, 
Samuel  Meek, 
James  M'CracksH. 

S,  s 


[  346  3 

KENTUCKY. 

PENDJLETON  COUNTY. 

■WUliam  Hendci-son, 

BENSON  BOUNTY. 

Col.  Wesly  Hsu-din, 


Isaac  Bogart, 
Joseph  Adams, 
John  M'Coun, 
JLewis  Davis, 
JEzekiel  Lyons, 
JWatthew  FrasytJie, 


Alexander  Morrow, 
Noble  Crawford. 


Natlianiel  n'Olui-e, 
John  Anderson, 


John  Butler 
Jtynes  Dodd 


John  Campbell 
James  Hudleson 
,  James  Baker 
James  Robison 
Henj^-  Thompson, 

John  Pope,  e$q. 
David  Dunciin. 
ySs^muel  Finley. 
John  Peeblfe 
George  Riobet, 
James  ■W'att>  ' 


SALT  RIVER. 

David  Couingoi", 
Stephen  Lyons, 
Molly  Magee, 
James  Tilford, 
'Capt,  Samuel  M'Coun. 
Sally  Tilford, 

GREENFIELD  COUNTY. 

Isaac  Smith, 
Thomas  Dunlap. 

BOON  COUNTY. 

Joseph  Anderson, 
Thomas  Anderson^ 

HENRY  COUNTY. 

Samuel  Wester 

NICHOLAS  COUNTY. 

Jane  Johnson 
2  William  Cljntock 
T)aniel  Thompson 
Valentine  Sturix)iant4^ 
jun. 
FRANKLIN  COUNTY. 

Richai  1  Blaii',  esq. 
MASON  COUNTY. 
12 
HARDIN  COUNTY. 

MOUNT  STERLING. 

(Samuel  Femster. 
ALLEN  COUNTY. 

jAJCKSKIN. 


£^^J 


OHIO. 

1>AINT  CREEK 

John  Adams. 
NEW  ALEXANDER. 

ROSS  COUNTY. 

.Samuel'  M'Willlams-. 


Elijah  Grifith, 
Joseph  Anderson, 


John  Alexander 
Benjamin  M'Clure 

James  Collins 
James  Colliers. 

CAMPBELL  COUNTY. 

John  Parlisle, 
John  Grifith, 
William  Grifith, 

JEFFERSON  COUNTY. 
James  M'Hattan,  John  Burge  Portland, 

HARRISON  COUNtY. 
JoW.  Hudelson,  Robert  Harrison, 

Samuel  Patton,  John  Trimble, 

Robert  Sewart,  William  GarmOrty, 

Robert  Craig,.  Sjamuel  Ferguson. 

MERCER  COUNTY. 
Rev.  Heni'y  B.  Bascom, 

TENNESSEE.. 

MAURY  COUNTY. 

Moses  A.  Miley,. 
John  Faris, 


John  Mathewfe, 
Isaac  Faris, 
John  Faris, 
James  Robeson, 
Thomas  Craig  Faris, 
Alexander  Faris, 
Mary  Alexander, 
Robert  Miligan, 
Hugh  Douglass, 
Caleb  Faris, 
Alexander  Faris  Milcy, 
Joseph  Hart, 

DIXON  COUNTY. 

Col.  John  Nesbett,  Joseph  Nesbett, 

Eleazer  Smith, 
William  B.  Kadden, 


James  Lusk, 
Samuel  Scott, 
Michael  Baldridge, 
William  Henderson, 
James  Hannah, 
Robert  IVIathews, 
Robert  Ramsey, 
Abner  Mathews, 
John  A.  Lapsley, 
Mrs.  Marv  Wallace. 


IMaj.  Christopher  Strong 
Bcessc  Ro\Ycn, 


[348  ] 

TENNESSEE. 

GILES  COUNTY. 
Thomas  Bingham. 

WISAM  COtJNTY. 

ShacVach  Cayce. 

MONTGOMERY  COUNTY. 

\Villiam  Jordan,  Thomas  Carrowajv 

OHIO. 

ADAMS  COUNTY- 

John  M^ickerham,  Jnmes  Finley, 

i<ey  William  Baldridge,    12  James  Campbell, 
William  Baldridgc,  Thomas  Patton, 

John  Leach,  George  Greman, 

J°^51^\M'NeeIs,  ^\  illi:,m  M'Veiy, 

A.  H.  Baldridge,  James  C.  Coskev, 

Samuel  Finley,  Adam  Kirkpatrik 

Nathaniel  Patton,  Duncan  M'Kenzie, 

Robert  Anderson,  James  Bhiken, 

MONTGOMERY  COUNTY. 
George  G.   Bradford,  Robert  Scott, 

Mathews  Qenkjn,  John  Biggen. 

CLARK  COUNTY- 
James  Barnes,  John  Fuston, 

GREEN  COUN  JT. 
Hugh  Andrews,  Jsmes  Andrews, 

Joh:;  M'Culbey,  Jam-s  January, 

MUSKINGUM. 
Rev.  Abram  Craig. 

FAIRFIELD  COUNTY- 

Elizabeth  Wilson,  Emanuel  Carpenter, 

Hob'^rt  W' ilson,  Asa  Mounts, 

Natnanitl  Wilson,  William  Wilson, 

Lirus  Stinett,  Timothy  Sturgeon, 

LANCASTER. 
J.  Willson,  George  King. 

Sarauel  Offinger, 


C  3*9  1 

OHIO. 

ROBISON  COUNTY^ 

Sarah  Crockett. 

DAYTON. 

David  Lindsly.  Col.  James  ThompiKni/ 

GREEN  COUN  J  Y. 

Rev.  John  Steel,  James  Gillj 

Samuel  H.  Millon,  Samuel  Gowdy, 

James  M'Coy,  William  Torrencej 

James  Shaw,  John  Pinkerton, 

James  Goudy,  Samuel  Ganvble, 

Robert  Gowdy,  Robert  Kendel, 

Gearge  Gordon,  Hugli  Hammel. 
James  Clarey, 

HIGHLAND  COUNTY. 
William  Wright. 

MASON  COUNTY. 
Maj.  William  Beaty. 

INDIANA. 

gibso.nt  county. 

Judge  John  M'Creery,  Alexander  Johnson," 

Josesh  Fleming,  4 

JEFFERSON  COUNTY. 

Rev.  Andrew  Fulton,  David  'Anderson, 

James  Anderson,  James  Mathews, 

George  Shannon,  James  Mackey, 

Alexander  Thomson,  James  Patterson, 

William  Watson,  John  Anderson, 

OUTING  COUNTY. 
A.  Kearly, 

WASHINGTON  COUNTY. 

James  M'Kinney,  John  M'Pheeters, 

John  M'Pheeters,  Joseph  Scott, 

John  Scott,  esq.  2    \lexander  M'Pheetere. 

James  M'Pheeters, 

ORANGE  COUNTY. 
Devid  M'Kinney,  William  Rigney, 

Andrew  Walkei,  Morton  Rigney. 

Hugh  Holmes, 


13^0  7 
ILLINOIS. 

WHITE  COUNTY. 

Andre^v  Story,  Robert  Wilson^ 

John  Story,  Thomas  Logan j^ 

Robert  Story,  Alexander  Logan* 
George  Story, 

GALLINTON  COUNTY. 

George  Robison,  Capt.  Georg-c  K.  Logan^ 

Alexander  Robison,  John  Robison. 

PENNSYLVANIA* 

WESTMORELAND. 

Robert  Rainey,  John  Rainey^ 

GREAT  CAVE. 
John  RanJcin  3 

CANNOISSBURO. 

Rev.  John  Riddle. 

VIRGINIA. 

ROCKINGHAM  BOUNTY. 

Jesse  Harrison. 

AUGUSTA  COUNTY. 
Rpbert  M'Pheeter*. 


.if^i 


-r*4. 


m 


.fe 


^i'. 


W 


